The Watchtower, July 15, 1905

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SEMI-MONTHLY.

VOL. XXVI. JULY 15, 1905. No. 14

CONTENTS.

Views from the Watch Tower........................211

Lutheran View of Baptism......................211

Rising of Russian Peasantry...................211

Crazed by City Life...........................212

A Form and "Yell" of Godliness................212

"Because the Days are Evil".......................212

Love the Law of the Spirit....................213

Follow the Lord's Way.........................214

Slanderers are Thieves........................215

Fight the Good Fight..........................216

God's Ways Higher than Man's Ways.................217

A Dishonor to His Father..........................219

The Temple God is Building........................221

Some Interesting Questions Answered...............221

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DO NOT URGE THE UNREADY TO COME OUT OF

BABYLON

Preach the Word, tell the good tidings, loan, sell or give the literature, and by word and example commend it to your friends. Let it take effect before urging your friends to quit Babylon, etc. Remember that it is the Truth that makes us free, and that it took time in your own case to grow strong and free and obedient to the Truth. If you urge the matter too strongly and too soon it may result in one or other of two bad effects: (1) It may deter your friend before the nutriment of the Truth has given the necessary grace and strength, or (2) It may bring "out" one too weak to stand the oppositions sure to follow, and by defeat may make him timid everyway for the remainder of life.

MISSIONARY ENVELOPES

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VIEWS FROM THE WATCH TOWER.

LUTHERAN VIEW OF BAPTISM

THE clipping below from The Young Lutheran is not, as some might suppose, from a couple of centuries back, but from the January, 1905, issue:

"Often we are asked questions concerning Baptism, the proper time and place for it, who should be the sponsors, etc. It may be well to explain at this place:

"Baptism is that act, commanded by God and promised his blessing, by which we are forgiven our sins (`Mark 1:4`; `Luke 3:3`) and are made children of God. A person who wilfully neglects baptism is surely lost, as we read `John 3:5`: 'Except a man be born of water and of the Spirit, he cannot enter the kingdom of God.'

"This may seem hard, but God simply says: 'If you wish to enter my kingdom you must enter the way I want you to by being baptized,' just as any society can say: 'If you wish to belong to this society you must go through the order adopted by us to become a full member.' Surely all would say they have a right to do that; just so God has a right to say how he wants us to enter his kingdom.

"So we see that it is very important for every one to be baptized. Neglecting to have our children baptized as early as possible is taking a risk which none of us can afford."

Some have thought that in treating the subject of Baptism in MILLENNIAL DAWN, Vol. VI., chapter 10, we were rather severe in our strictures upon the views of "Christendom" which make a child liable to eternal torment because its parents neglected to have some drops of water put on its head with a formula of words. The above shows that we were quite within the truth, however strange it may seem that seemingly safe and sane people can so believe and teach. Would that all might see the true meaning of this important ordinance! How much it would assist them to an understanding of the divine character and plan. Get your friends in all denominations to read that one chapter.

RISING OF RUSSIAN PEASANTRY

The Russian landowners are alarmed at last. All over the great middle belt the peasants are murdering the landlords, pillaging and burning houses and refineries. The inhabitants of the country towns who belong to the reactionary little bourgeoisie are frightened for their own safety and that of their property. Even in Moscow and Nijni Novgorod there is great uneasiness. One result has been the demand of the nobles who met at the old capital that some small concessions in the way of popular representation should be made in order that the rising flood of disorder may be stemmed in time.

As long as the outbreaks were confined to the big cities there was not much to fear. There the trouble was as much industrial as political. But many of the workmen have gone back to their villages as political propagandists. These persons act as agents for the revolutionists. They are successful, however, because they found the conditions favorable....

This dangerous Jacquerie, or peasant uprising, is called pugachevshchina in Russia, after the eighteenth century rebel leader, Pugachey, who championed the autocracy against the officials and the landlords. In the same way the peasants of today have no grievance against the Emperor. To the mujiks he is still the "Little Father." It is the Tchvnorniks who, in the opinion of the peasants brought on the war, who precipitated the strikes, who attacked the people. The official class is blamed for supporting the landlords against the cultivators and the manufacturers against the workpeople.

When the decree of the Holy Synod called on the loyal population to combat the enemies of the Czar and the government the ignorant peasants were told that it was directed against the nobles and the landed proprietors. Mysterious leaflets were circulated, stating that Nicholas was in danger and had been deposed and thrown into prison by the nobles. The appeal continued: "Hasten to help him, plunder the landlords, slay the enemies of the Czar and the Fatherland."...

The situation in certain details suggests the early stages of the French Revolution. The Paris mob that went to Versailles, when it started back with the King, Queen and Dauphin, said: "We are bringing the baker

the baker's wife and the baker's little boy." In the provinces popular hatred was vented on the good-for-nothing nobility. It was only later in the uprising that the popular leaders determined to get rid of the sovereign in the most radical way.

The most conservative Russian newspapers say that the growing domestic disorders are as serious as the repeated defeats of the army in Manchuria. So the empire now fairly stands between two fires.--New York Evening Sun.

Poor Russia! All things seem to be working together for evil to her of late. Nevertheless the retribution seems to be well deserved. For long centuries human rights have been trampled upon by those in power. Practical slavery has long held the place of brotherhood, and now those so long kept in ignorance and superstition can be expected to do nothing less than take vengeance to the extent of their ability. By and by all will discern the wisdom as well as the justice of the divine law--"Thou shalt love the Lord thy God with all thy mind, being and strength, and thy neighbor as thyself."

CRAZED BY CITY LIFE.

Chicago, Ill.--Dr. H. N. Moyer, one of the most noted experts in mental diseases in the city, has made an answer to the charge that "Chicago is going crazy." He shows that the other big cities are going crazy as fast as Chicago. He says:

"The fact is that the insanity ratio in both New York and Boston is increasing faster than in Chicago. New York's proportion is 1 out of every 340; Boston and New England 1 out of every 320, while Chicago has only one out of every 400."

The above, brought out by a desire to free Chicago from the charge of being the most crazy city is a sad commentary on the so-called Evolution that has lifted man to almost the plane of gods. Alas! How much the poor world needs the times of restitution of all things spoken by the mouth of all the holy prophets since the world began. Restitution would not land then in monkeyhood either, but in the safe and sane condition of father Adam, who lived 930 years without doctors, pills and plasters, and had no need of an asylum. Let God be true and let men know of it, even though it requires that our race pass through terrible experiences to learn of its own unwisdom and of God's grace in Christ.

A FORM AND "YELL" OF GODLINESS.

Before his regular meeting last night, Evangelist Tilman Hobson at Olivet Congregational Church, spoke to the "Sunbeam Society," composed of boys and girls of the Sunday School of Olivet Church.

"You know, boys and girls," said the speaker, "that it is quite the thing nowadays for the schools to have a 'yell.' I have a 'yell' for you to learn to-night. It is this:

"'Rah, 'rah, 'rah, have you seen `Second Timothy, two fifteen`'?

"The words of that particular verse are these: 'Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth."

How peculiar it does seem to teach the little ones such formalistic piety of which they can know really nothing, and at the same time to send their older brothers and sisters to schools where they will be systematically taught by higher critics that the Bible is not the Word of Truth.

Alas! how little studying of the Word there is today. The possession of a Bible and the committing to memory of a few texts is all that is thought necessary. What wonder that it has no "power" to keep in the present time of falling.

PREPARING FOR THE "TARE" HARVEST.

"Did Adam and Eve ever live? If so, how did they originate?"

With these and similar questions University of Chicago medical students are in a perplexing frenzy. A hundred prospective physicians gathered in the physiological lecturing room yesterday and heard Dr. A. P. Mathews, professor of physiological chemistry, declare that there was no such thing as divine creation.--Des Moines Capitol.

"BECAUSE THE DAYS ARE EVIL."

"See then that ye walk circumspectly, not as fools but as wise, redeeming the time, because the days are evil."

--`Eph. 5:15,16`.--

THE WORD "circumspect" is from circum, signifying around, and spectus, signifying to look, to watch. The true Christian pathway is so narrow, so beset with tests and pitfalls and wiles of the evil one, that, if we walk carelessly even (not to say wickedly), we will be in great danger of mishap. It requires not only that we look all around at every step, but, more than this, it requires that we be wise,--wiser than our fellow creatures of earth,--wise with the wisdom that cometh from above, which is pure, peaceable, loving; yet first of all loyal to the Lord and his Word.

At a centre to which flow by mail the records of the trials and difficulties through which many of the Lord's people are called to pass, we are in position to know that their trials are now more numerous and more severe than for a long time at least. Appeals for prayer on their behalf and for counsel respecting the way of the Lord come by nearly every mail from tried ones who are anxious to "walk circumspectly." These are gladly answered, to the best of our ability,--pointing out the Scriptural lines that must guide all who would walk with the Lord.

We now wish to call attention to some general principles, applicable to every member of the body of Christ, at every time; and especially necessary to be remembered and practiced at the present time, because

of the special activity of our Adversary;--"because the days are evil." For it would appear that, as in the "harvest" of the Jewish age, so in the present "harvest" of the Gospel age, opposition prevails not only in the synagogues, from the Scribes and Pharisees, but in the home circle--between parents and children, and husbands and wives--and among the Lord's people. And in proportion as the Adversary seeks to stir up strife, let each of the consecrated be the more on guard to give no avoidable offense either in word or deed. "Walk circumspectly,...because the days are evil," --days of special trial and testing.

HELPFUL RULES FOR DAILY LIFE.

The rules we have to suggest are as follows:--

I. Let each resolve to mind his own business.

The Scriptural injunctions along this line caution us not to be busy-bodies in other people's affairs. Everyone of experience in life has learned that this is a good rule; yet few walk by this rule, circumspectly. If we have not sufficient of our own business and of the Lord's service to fill our hands and moments and mouths, there is something wrong with us that needs careful prayer and study of the divine Word to set right.

This does not mean that we should be indifferent to the welfare of others under our care, or for whom we are in any degree responsible; but, even in doing for these we should be careful to recognize their rights and the rights of others, and specially careful not to exceed our own rights. Let us never forget that justice must govern in our interferences with the affairs of others, though we may not require full justice in respect to our own interests, but exercise mercy.

II. We should exercise great patience with others and their faults--more than in dealing with ourselves and our own short-comings.

When we remember that the whole world is mentally as well as physically and morally unsound through the fall, it should make us very considerate for their failings. Since the Lord is graciously willing to cover our blemishes with the merit of the precious blood, we

cannot do less than be "very pitiful" and of tender compassion towards others;--even though their failings be greater or different from our own. This general rule is specially applicable to your own children. Their defects to some extent came from you or through you; hence, in dealing with their faults, you should do just as in correcting your own faults,--earnestly, rigorously, for their correction in righteousness, but sympathetically, mercifully, lovingly.

III. Do not be touchy and easily offended. Take a kindly, charitable view of the words and acts of others. A trifling slight or rebuff could well be passed unnoticed--covered with the mantle of generosity and love. A serious offense should be assumed to be unintentional, and inquiry should be kindly made in words that would not stir up anger, but in "speech seasoned with grace." In a majority of cases it will prove that no offense was meant.

This rule in the Scriptures comes under the instructions not to indulge in "evil surmisings,"--imagining evil intentions and motives behind the words and acts of others. "Evil surmisings" is ranked by the Apostle as contrary to the words of our Lord Jesus, opposed to godliness, and of the same spirit as envy and strife--of a corrupt mind, works of the flesh and the devil.--`1 Tim. 6:3-5`; `Gal. 5:19-21`.

LOVE THE LAW OF THE SPIRIT.

The other side of this subject is brought out by the Apostle's injunction respecting the elements of the spirit of love, of which God's people are begotten and which they are to cultivate daily,--the development of which is one of the chief proofs of their being "overcomers." He says, "Love suffereth long and is kind, ...is not easily offended, thinketh no evil,...beareth all things, believeth all things [favorably], hopeth all things, endureth all things."

It may be urged that such a disposition would be imposed upon frequently, by the evilly disposed. We reply that those who possess this spirit of love are not necessarily obtuse nor soft: their experiences in cultivating this degree of love have served to develop them and make them of "quick understanding in the fear of the Lord." They will be cautious where there is even the appearance of evil, even while avoiding the imputation of evil intentions until forced to concede them by indisputable evidence. Besides, it would be better far to take some trifling risks and suffer some slight losses, many times, than to accuse even one innocent person. And the Lord who has directed this course is abundantly able to compensate us for any losses experienced in following his counsel. He is both able and willing to make all such experiences work together for good to those who love him. He places obedience to his arrangements first (even before sacrifice) saying, "Ye are my disciples, if ye do whatsoever I command you."

Whoever neglects the Lord's commands along this line of "evil surmisings" weaves a web for his own ensnarement, however "circumspectly" he may walk as respects other matters; for a heart impregnated with doubt and suspicion toward fellow creatures is more than half prepared to doubt God; the spirit of sourness and bitterness implied is at war with the spirit of the Lord, the spirit of love. Either the one or the other will conquer. The wrong spirit must be gotten rid of, or it will defile the new creature and make of him a "castaway." On the contrary, if the new nature conquer, as an "overcomer," it will be along this line: if evil surmisings are overcome, half the battle against present difficulties and besetments is won. The surmisings are from the heart, and lead us either to good words and acts, or to evil words and acts.

IV. If you have been slandered, you may explain, to set yourself right, either publicly or privately; but surely avoid doing more than this. If you slander in return you make two wrongs out of one. Let no man render evil for evil to any one;--no, not even if what you should tell be the truth, while what your neighbor told was falsehood. And in contradicting and explaining false charges, remember not to go beyond this to make counter-charges against your defamer; for thus you also would become a slanderer.

THE GOLDEN RULE.

This is the Scriptural rule. We are to do unto others as we would that they should do unto us, and not as they do unto us. The wrongs done toward us will never justify wrong doing on our part. God's true children are to have no sympathy with Satan's delusion --"Do evil that good may result." But while no Scripture forbids our explaining away the errors and false statements of slanderers, experience proves that, if we followed Satan and his deluded servants of unrighteousness around, to contradict every adverse criticism

and evil report, we should be kept more than busy. And if Satan found us willing to do so, he would no doubt lead us such a chase as would prevent our having any time to tell forth the good tidings of great joy; thus he would gain a victory, and we should lose one.

Rather let us commit our reputation to the Lord, as a part of the sacrifice we laid at his feet when we surrendered all in obedience to the "call" to run the race for the great prize of our high calling. If thus we suffer some loss of reputation, by reason of our resolution not to neglect the King's business to fight for our own tinsel, we may be sure that it will count with him as so much endured for Christ's sake; and so much the more will be our reward in heaven, when the battle is over and the victors are crowned.

Meantime, however, it behooves each of the Lord's people to be as circumspect as possible at every step of the way. Remember that in proportion to faithfulness and zeal in letting the light shine we will have the malignant opposition of our great Adversary, who seeks to turn and twist and maliciously distort and discolor our every word and act;--because the accuser of the brethren can find no real charges; and because he is exceeding mad against the humble servants of the truth, as he was against the Chief Servant--our Lord. He, let us remember, was crucified as a law-breaker, at the instance of the prominent ones of the church, and betrayed to them by one of his own disciples.

"Consider him who endured such contradiction of sinners against himself, lest ye be weary and faint in your minds" when attacked by the Adversary,--whoever may be his agents and whatever their missiles. He cannot harm but will only increase our reputation in the Lord's sight, if we endure faithfully; and he can do no outward harm that God cannot overrule for the good of his cause--though that good may sometimes mean "siftings" of chaff and tares from the wheat.

V. Evil speaking, backbiting and slandering are strictly forbidden to God's people, as wholly contrary to his spirit of love--even if the evil thing be true. As a preventive of anything of the nature of slander, the Scriptures very carefully mark out one only way of redress of grievances, in `Matt. 18:15-17`.

Even advanced Christians seem to be utterly in ignorance of this divine ruling, and hence professed Christians are often the most pronounced scandal-mongers. Yet this is one of the few special, specific commandments given by our Lord; and considered in connection with the statement, Ye are my disciples if ye do whatever I command you, its constant violation proves that many are not far advanced in discipleship.

FOLLOW THE LORD'S WAY.

Let us look carefully at this rule, which, if followed, would prevent gossip, "evil-speaking," "backbiting."

Its first provision, for a conference between the principals alone, implies candor on the part of the accuser who thinks that he has suffered; and whom here we will call A. It implies his thinking no evil of the accused, whom we will style B. They meet as "brethren," each thinking his own course the right one, to discuss the matter; to see whether they can come to the same view. If they agree, all is well; the matter is settled; peace prevails; the threatened break has been averted, and no one is the wiser.

If they cannot agree, A may not start a scandal by relating his version;--not even to confidential friends may he disclose the matter, saying, "Don't mention it; and especially don't say I told you." No; the matter is still "between thee and him [A and B] alone." If A considers the matter important, so as to wish to prosecute the subject further, he has but one way open to him, namely, to ask two or three others to go with him to B and hear the case from both sides and give their judgment respecting its right and wrong sides. These should be chosen (1) as persons in whose Christian character and good sense and spirit of a sound mind A himself would have confidence, peradventure they should favor B's view of the matter. (2) They should be chosen as with a view to B's appreciation of their advice, if they should give their judgment of the matter in A's favor.

It would, however, be wholly contrary to the spirit of justice as well as contrary to the spirit of the Master's instructions here, for A to "talk it over" with several friends from whom he desired to select these "two or three witnesses," to make sure that they favored his story (without hearing the other side) and would go to the conference prejudiced,--with their minds already determined against B. No; the matter is between A and B alone, until the two or three friends are brought in to hear both sides of the dispute in the presence of both parties.

TO ASSIST, NOT TO INJURE.

If the judgment of the "brethren" is against B, he should hear them, should accept their view of the matter as the just, reasonable one;--unless it involves

some principle in which he cannot conscientiously acquiesce. If the "brethren" see the matter from B's standpoint, A should conclude that in all probability he had erred; and, unless conscience hindered, should accept the position and apologize to B and the brethren for the annoyance caused by his poor judgment. But none of the parties are at liberty to turn scandal-mongers and tell the matter, "confidentially," to others.

If the decision went against A, and he still felt that he was injured and had failed to get justice through a poor choice of advisers, he might (without violence to the principles laid down by our Lord) call other advisers and proceed as before. If their decision were against him, or if he felt that he could not trust to the judgment of any, fearing that all would favor B, he should realize that part at least of his trouble is self-conceit, and would do well to fast and pray and study lines and principles of justice more carefully. But A has gained no right to tell anything to the Church nor to anyone, either publicly or privately. If he does so, it marks him at once as disobedient to the Lord and exercised by a bad spirit, a carnal spirit,--contrary to the spirit of the truth, the spirit of love.

If the committee decide partly against B, and only partly in favor of A, the brethren (A and B) should endeavor to see the matter thus, and to arrange matters amicably. In this case there would be nothing respecting the matter to tell;--nothing that is anybody's business.

If the committee decide wholly against B and wholly in favor of A, and if B will not heed them and make reparation for the wrong or cease from injuring A, the latter is still not at liberty to become a scandal-monger; nor are the brethren of the committee. If

A considers the matter of sufficient importance to justify further action, there is just one course open to him: he with the committee may lay the matter before the Church. Then the Church shall hear the matter, both sides, and whichever (A or B) shall refuse to recognize the advice of the Church shall be thereafter considered and treated by all as an outsider--as not of the Church, not to be fellowshipped; as dead, until such time as he may repent and reform.

The duties of one member cannot be undertaken by another,--each must act for himself according to the Lord's rule. But if in violation of the Lord's command a matter become a scandal and be troubling the Church and disgracing it as a whole, then the properly chosen representatives of the company should take the matter up. They should not only investigate the principals in the difficulty, but with equal diligence they should investigate the real troublers who had circulated the scandal and should reprove them.

But all reproofs should be in love, remembering that all are imperfect in some particulars. The object in every case should be to correct not to punish. The Lord alone has the authority to punish. At very most the Church may for a time withdraw fellowship with the unrepentant, and must as publicly restore it when repentance is manifest. Our love, joy, peace are the ends sought by the Lord, and these we must follow as his disciples. Any other course will surely work injury.

Thus did the Lord guard his true disciples from the insidious sin of slander, which leads onward to other and grosser works of the flesh and the devil, and stops growth in the truth and its spirit of love. And let us note, too, that those who hear slanders and thus encourage slanderers in their wrong course, are partakers of their evil deeds; guilty partners in the violation of the Master's commands. God's true people should refuse to listen to slanders and should point the offender to the Lord's Word and the only method therein authorized. "Are we wiser than God?" Experience teaches us that we cannot trust to our own judgments and are on safe ground only when following the voice of the Shepherd implicitly.

RATHER REPROVE THEM IN LOVE.

If any Brother or Sister begins to you an evil report of others, stop him at once, kindly, but firmly. "Have no fellowship with the unfruitful works of darkness but rather reprove them." Refuse to have any share in this violation of our Master's commands, which does great mischief in the Church. Supposing the Brother or Sister to be only a "babe" in spiritual matters, call attention to the Lord's ruling on the subject, `Matt. 18:15`, and `1 Tim. 5:19`. If the conversation is not directed to you but merely in your hearing, promptly show your disapproval by withdrawing.

If, after having his attention called to the Lord's command on this subject, the slanderer still persists in "evil-speaking," "back-biting" and telling you his "evil surmisings," reprove him more sharply, saying as you go,--I cannot, must not hear you; for if I did, I would be as criminal in the matter as you are--violating the Lord's command. And even if I were to hear your story, I could not believe it; for the Christian who does not respect the Lord's Word and follow his plan of redress for grievances, shows so little of the Lord's spirit that his word can not be trusted. He who twists and dodges the Lord's words would not hesitate to twist and misrepresent the words and deeds of fellow-disciples. If to any extent you listen to such conversation or express "sympathy" with it or with the gossiper or slanderer, you are a partner in the sin and in all its consequences; and if a "root of bitterness" is thus developed, you are more than likely to be one of those "defiled" by it.--`Heb. 12:15`.

SLANDERERS ARE THIEVES.

A slanderer is a thief according to worldly standard: as Shakespeare wrote:

He who steals my purse steals trash;

But he who filches from me my good name

Takes that which not enriches him,

And makes me poor indeed.

According to the Christian standard, still higher, as voiced by the Great Teacher, slanderers are murderers. (See `Matt. 5:22`; `1 John 3:15`, Revised Version.) Thus seen, the very suggestion to slander is to be shunned, as of the spirit of Satan.--`Jno. 8:44`.

VI. God's people should beware of pride as they would avoid the most deadly plague.

This rule, always good, and well backed by Scripture, seems doubly needful to those who are blessed with the light of present truth. This may seem strange: it may be reasoned that the receiving of so much grander views of God's character and plan would make his people feel the more insignificant and humble, the more dependent on divine goodness, the more trustful of God and the less trustful of themselves. And this should be the effect, always and ever: but alas, with very many it is not so.

Many get to feel that the knowledge of the plan of the ages proves them specially wise or great or good: they seem to forget that God hides the truth from the wise and great--that no flesh should glory in his sight. They love the truth selfishly, as dealers love their merchandise, for the sake of what they can get for it. If they cannot hope for wealth in exchange for the truth they can hope for small notoriety--to appear wiser than others, that they may dole it out in fragments and thus perpetuate their notoriety for wisdom, and gratify their pride or vanity. Such people do little to help circulate the present truth. If they cannot avoid it, they may mention MILLENNIAL DAWN or ZION'S WATCH TOWER or Tabernacle Shadows or Food for Thinking Christians or About Hell or About Spiritism; but when they do so it is usually with some disparaging remark; as for instance, that they "disagree in a good many things;" or that "they pin their faith to no man's coat sleeve, but go to the Word of God direct."

GRACE FOR THE HUMBLE.

Beware of all such people; sooner or later, unless they reform, they will fly the track entirely, and injure more than they ever helped. God does not wish such people to serve his cause, and will surely permit their vanity to stumble them,--however much their natural ability--and it is generally people of real or fancied ability who are thus afflicted with the spirit of pride and vanity. God opposeth the proud, but showeth his favor to the humble. We call every reader of our publications to witness that the author has never boasted of his wisdom or originality, either publicly or privately. We have boasted in the truth, and shall continue to boast of it--that no human philosophies can hold a candle to its brilliant electric ray; but we have never boasted of being its originator. On the contrary, it is

because we did not manufacture it, but because God has revealed it "in due time" as "meat in due season," and because it is so much more wonderful than we or any other human being could originate or concoct, that we have confidence that none other than God is its Author and its Revealer.

If by the grace of God we have in any degree been used by him in serving present harvest truths to others, we rejoice in the service, and will continue to strive to be faithful to our stewardship: but as for vanity on this account, we see no room or reason for it. We are well aware that our Master could readily have found many others as fit and worthy of the service, and many more capable naturally: we can only suppose, therefore, that herein as previously--"God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of this world to confound the things that are mighty,...and the things that are despised...to bring to naught things that are; that no flesh should glory in his presence."--`1 Cor. 1:27-29`.

We therefore caution all who by the grace of God have been translated out of darkness into God's marvelous light, that they walk proportionately the more humbly before the Lord: because, if the light received should become darkness, how great would be the darkness, and how hopeless the condition! It would, as the Apostle declares, be better for such never to have known the way of life. If salt lose its flavor it is good for nothing more than sand.

"BLESSED ARE THE PURE IN HEART."

VII. Be pure: maintain a conscience void of offense toward God and men. Begin with the heart--the thoughts: harbor no thoughts that in any sense of the word would be evil. To make sure of this, have Christ Jesus as your pattern, well and much before your mind. When evil is obtruded upon you, either from without or from within, lift your heart to him in prayer for the grace promised to help in every time of need. Keep constantly near you the thought and prayer, "Let the words of my mouth and the meditations of my heart be acceptable in thy sight, O Lord, my strength and my Redeemer."

VIII. While treasuring and seeking to follow the various specific commands of Scripture, let us seek more and more to understand and come into sympathy with the principles which underlie the divine law: this will enable us to judge of the right and the wrong of such of our words, thoughts and acts as may not be particularly specified in the Lord's Word. Indeed, as we get to understand and sympathize with the principles of divine law, to that extent we are getting at the spirit of the divine Word.--See `Psa. 119:97-105`.

IX. Shun a contentious and fault-finding disposition as contrary to the spirit or disposition of Christ-- contrary to love.

A certain amount of combative courage is demanded in overcoming the world, the flesh and the devil and their various snares, and this fighting disposition may become a valuable aid to ourselves and the Master's cause if rightly and wisely directed;--against sin, first in ourselves and secondly in others; if used for the Lord and his people, and against Satan and all his powers of darkness and superstition. This in the Scriptures is called fighting the good fight: and we all should be gallant soldiers in this battle for right and truth, lovingly defending our Captain's honor and his people's liberties.

FIGHT THE GOOD FIGHT.

But such a good use of combativeness is not pleasing to the Prince of this world, and he will seek to pervert what he cannot directly use. Consequently he attempts with some to make combativeness appear a chief virtue: he encourages them to fight everything and everybody;--the brethren more than the powers of darkness;--nominal churchmen more than the errors and ignorance which blind them and make them such. Indeed his desire is to get us to "fight against God."

Let us be on guard on this point. Let us first of all judge ourselves lest we cast a stumbling block before others: let us fight down in our own hearts the wrong spirit which seeks to make mountains out of trifles and disposes us to be captious and contentious over littles and nonessentials. "Greater is he that ruleth his own spirit than he that taketh a city." Let us guard ourselves that our defense of the truth be not from motives of self glorification; but from love for the truth, love for the Lord and love for his people, the brethren. If love be the impelling spirit or motive, it will show itself accordingly, in loving, gentle, patient, humble efforts toward the fellow-servants; and let us be "gentle toward all." Let "the sword of the spirit, the Word of God," which is quick and powerful, do all the cutting.

X. Beware of all thoughts, feelings and conditions directly or remotely connected with malice, envy, strife, hatred. Give these no place in your heart even for a moment; for they will surely do you great injury, aside from leading to the injury of others. Keep your heart, your will, your intentions and desires full of love toward God and all his creatures,--the most fervent toward God, and proportionately toward all who have his spirit and walk in his directed way.

XI. Do not trust your conscience. If it were a sufficient guide you would have no need of the Scriptures. The majority of people have as good as no conscience; for they are blind to the principles and laws of God given to guide conscience. And still worse off than these are those mentioned in `1 Tim. 4:2`. Hence the imperative necessity for carefully heeding the Lord's Word, and walking circumspectly according to its light.

XII. Do not be bold, except for the right, the truth. So far as yourself is concerned preserve a reverential fear--of sin, and of displeasing the Master, and of losing the great reward--"the prize of our high calling." Nearly all who "fall away" first lose all fear and become self-confident. They forget that it is only "If ye do these things ye shall never fall." (`2 Pet. 1:5-10`.) "Let us fear, lest a promise being left us of entering into his rest, any of us should seem to come short of it." (`Heb. 4:1`.) Partly because of the loss of this proper fear, "It is impossible to renew them again unto repentance."

GOD'S WAYS HIGHER THAN MAN'S WAYS.

--`ISAIAH 55:1-13`.--JULY 23.--

Golden Text:--"Seek ye the Lord while he may be found."

TODAY'S lesson is often seriously misapplied. It is supposed to be a picture of the blessings of the Lord upon the Israelites returning from the Babylonian captivity. But whoever will examine the whole matter in the context will clearly discern that if it were a prophecy of that event it signally failed of fulfilment. So far from Israel's return from Babylon being accompanied by the running of nations to them and the Lord's glorification in them, the very reverse was true--they had a very struggling existence for years under very adverse conditions, and never secured their national independence, let alone authority over other nations. `Verses 12,13`, representing the hills and trees and the pouring forth of blessings do not fit the return of Israel nor their experiences at that time.--See the accounts given in Nehemiah and Ezra.

The proper application of this prophecy is in line with the interpretation already given in `chapters 52` and `53`. `Chapter 52` describes our time, the awakening of Zion and the putting on of the beautiful garments in the resurrection morning. It describes the harvest time, when the watchmen lift up the voice together and the feet of the Church are seen to be beautiful upon the mountains, bringing the message, "Thy king reigneth," and the further message that the Lord's people should depart out of Babylon. (`Vs. 11,12`. Compare `Revelation 18:2-5`.) Then follows a description of how highly exalted Messiah will be during his Millennial reign. `Chapter 53` calls attention to the fact that the report, the teachings of the Lord through various mouthpieces, has not been regarded, has not been "heard," not been "believed," and the arm of Jehovah has not been appreciated during this Gospel age, and an account of why this was-- because of the ignominy and suffering under which it pleased the Father to develop the New Creation, Head and body. `Chapter 54` continues the thought saying, "Sing, O barren, thou that didst not bear," etc. This the Apostle applies to the Gospel Church, or rather to the original Abrahamic Covenant. (`Gal. 4:27`.) The prosperity of this original covenant as superior to the Law Covenant which temporarily succeeded it is shown, and the result is pictured, namely, that ultimately the fruitage of this Covenant shall be great. The Church is pictured as the glorious New Jerusalem built of precious stones, and the declaration is made that "no weapon formed against it shall prosper."

"WHOSOEVER WILL MAY COME"

Then `Chapter 55` describes the condition that shall obtain after the Gospel Church shall have been selected from the world and glorified. Hence the lesson before us pictures the Millennial age and its blessing upon the world of mankind through the glorified Church. "Ho, everyone 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." This verse is in close agreement with the picture of the Millennial blessings given us in `Revelation 22:1,17`.

We have already pointed out that according to the Scriptures there is no river of life flowing at the present time--nor will there be until the Church is glorified, the Kingdom established, and that then the river of life will flow from the throne, from the Millennial Kingdom power and authority established in the earth, and then it will be the glorified Bride with the Spirit that will give the invitation to the world of mankind in general. We have already pointed out the Lord's words to the effect that now whoever has the water of life receives it not from a fountain or river or pool but from the Lord, "a well of water springing up in you." Since there is no water to which to invite any at the present time, the invitation of this lesson must belong to the time when there will be such a flow of living waters.

There is a certain sense in which now any who thirst may come to Christ and find him a fountain of life, and all of the Lord's people are thus refreshed in the present

time by partaking of Christ and thus having formed in them the well of water that will spring up into everlasting life. The statement of our lesson, however, seems to be a more general one, an invitation to every one such as the Millennial invitation will be, for the invitation of the present time has limitations.

The water of life which our dear Redeemer offers us now is not without price, for he himself stipulates that none can be his disciple except he take up his cross and follow him--he who loves father or mother or lands, etc., more than me cannot be my disciple. The cost of the water of life in this present time is self-denial, self-sacrifice, a walk in the narrow way and baptism into Christ's death. Who shall say, then, that the present offer is without price, without conditions, without cost? The Master said that those desirous of being his disciples should sit down first and count the cost. The meaning of all this is that the Lord is selecting during this Gospel age a peculiar people, a special class, those who would be copies of the Son of God and count it all joy to lay down their little all in the divine service because of their appreciation of the wonderful words of life, the exceeding great and precious promises coming to us through our relationship with Jesus.

"A WELL OF WATER IN YOU"

On the contrary, with the end of this Gospel age there will be no more suffering for righteousness' sake, the narrow way will no longer be. It will give place to the highway of holiness upon which all the redeemed of the Lord, during the Millennial age, may go up to life, restitution, perfection. We are glad for the world and for the favorable opportunity which will then come to all mankind through the merit of the precious blood. We are glad that the way shall then be so clear that a wayfaring man may not err therein; we are glad that then the knowledge of the Lord will fill the whole earth as the waters cover the great deep. But, on the other hand, we are glad also for the narrow way and for the high calling which is ours, preferring it with all its difficulties because of the exceeding great and precious promises connected therewith--promises of association with our dear Redeemer in his Kingdom and its glorious work for the world of mankind--promises of glory, honor and immortality, if so be that we suffer with him that we may also be glorified together.

HIS MERCY ENDURETH FOREVER

Many seem confused to think that the opportunities of the future will be so much greater than those of the present time. The reason for this distinction can only

be seen by those who recognize the Scriptural teaching that the Bride of Christ now being God selected is a very peculiar class in the Lord's estimation, and that it is a special favor toward them that they are now counted worthy to suffer for Christ's sake, to be sharers in his death and sharers also "in his resurrection"--the first resurrection. Once the difference is seen between the reward of the Church and that of the world it will be easy to account for the difference between the fiery trials which shall try you and the more favorable environments of the world in the next age. The world will indeed be called to come to the waters of the river of life and to partake thereof freely, without money and without price, without our walking in the narrow way or taking up a cross of self-denial and suffering for righteousness' sake. All that will be required of the world at that time will be that they shall be thirsty, shall be desirous of the life offered, that they shall be hungry for the Bread of Life. All such may indeed delight themselves in the fatness, the fulness, the glorious provision which the Lord has made for them and which will then be opened before them.

In the `third verse` we have the representation of the Master's gracious invitation as it will soon reach the world of mankind through the glorified Church, "Incline your ear unto me: Hear and your soul shall live." This testimony is in full harmony with Peter's statement of the conditions of the Millennial age. (`Acts 3:22,23`.) "A Prophet shall the Lord your God raise up unto you of your brethren, like unto me [Moses]; him ye shall hear in all things whatsoever he shall say unto you. And it will come to pass that every soul that will not hear [obey] that Prophet, shall be destroyed from amongst the people." "Hear [obey] and your soul shall live," shall be the watch-word of the Millennial Kingdom.

The New Covenant, the everlasting Covenant, the sure mercies of David [the beloved], is to be proffered to all. That New Covenant, as the Apostle points out, is the divine agreement to be merciful--to forgive, to cancel sins that are past--"I will put my law in their minds and write them in their hearts: and I will be to them a God and they shall be to me a people.... I will be merciful to their unrighteousness and their sins and iniquities I will remember no more." (`Heb. 8:8-13`; `Jer. 31:29-34`.) "The sure mercies of David" are the mercies guaranteed to Israel and the world through his greater Son, our Lord. The real David (the real Beloved) shall be the divine channel for the outpouring of the blessings and mercies of the Abrahamic Covenant.

DAVID, "BELOVED OF THE LORD"

Of this antitypical David it is written, "Behold I have given him for a witness to the people, a leader and commander to the people." This is the great Prophet, the great Priest, the great King, typified by Moses and Melchizedek and the kings of the line of David. Behold he shall call a nation not previously known--the new nation called during this Gospel age, a holy nation, a peculiar people, a Royal Priesthood, to show forth the praises of him who hath called us out of darkness into his marvelous light. (`1 Pet. 2:9`.) And ultimately as a result of this calling of spiritual Israel as a holy nation and as a result of the establishment of the Kingdom and the glorification of this holy nation with himself at its head, because the Lord, the holy one of Israel, will glorify these, therefore many nations that previously knew him not shall run unto him because of his being glorified.

Throughout the Millennial age there will be a grand opportunity for every member of Adam's race to seek the Lord while he may be found, to call upon him while he is near. The opportunity will last for a thousand years and all will be invited to drink of the water of life freely. All appreciating the situation fully may attain to all that was lost in Adam--attain it through the processes of restitution.

`Verse seven` shows how the Lord may then be sought and found, namely, the wicked must forsake his ways of unrighteousness, the unjust must abandon unrighteousness even in thought. Under such conditions during that thousand years all may return unto Jehovah and find mercy and abundant pardon through the great antitypical David. But it will require all of that thousand years of Christ's reign to restore and make fit for presentation to Jehovah those who will hear the voice and apply for the water of life, forsake unrighteousness and seek the Lord. How glorious the prospect!

`Verses 12,13` set forth the blessings and peace and favor of God which will then be upon the whole world of mankind. It will no longer be true that whosoever will live godly shall suffer persecution, for then whosoever will live godly shall go out with joy and be led forth in peace by the great Shepherd of the flock, who, after telling us that we, his flock of this present age, are like sheep amongst wolves, assures us that "other sheep I have which are not of this fold." (`John 10:16`.) It is these other sheep of the Millennial age which are referred to and whose leading out and in in peace and joy is assured. There will be no wolves there, no "lions or any ravenous beast," is the assurance.

In grandly poetic language mountains and hills and trees and fields are represented as all rejoicing in that glorious day when Satan shall be bound, when the knowledge of the Lord shall fill the earth, when the darkness of sin shall have fled away before the glorious beams of the Sun of Righteousness. Instead of the thorns of the present time, the wicked who lurkingly seek to injure the unwary foot, there shall then be the fir tree, an evergreen--symbolical of a man possessed of life everlasting. Instead of the briar with its thorns reaching forth to attack and ensnare those attracted by its sweet odor, shall come up the myrtle tree, beautiful and harmless. Thus does the Lord contrast the condition of the world to-day, full of men and women who are really thorns and briars in word and deed, injuring others, and the peaceable, strong, stalwart ones full of life and vigor in the next age.

THE LORD SHALL BE GLORIFIED

The conclusion of the chapter is that by that time, when the Lord's work of salvation for our race shall have been fully accomplished, the results will be to the name or honor of Jehovah, and this sign of his greatness and goodness will be perpetual--it will never be cut off. Evil doers, we are assured, shall be cut off--it would not be to the glory of the Lord that they should be permitted to continue. It will be to the Lord's glory that he should save from amongst mankind all who have a love for righteousness, all who under favorable conditions would prefer harmony with God and with righteousness, with truth and with goodness and purity.

`Verses 8-11` point out that such wonderful blessings as these will be beyond the thinking of mankind--they

will be unready to believe that God's plan as it shall ultimately be developed will be so grand, so broad, so high, so deep. The Lord, therefore, explains in conjunction with these promises, "My thoughts are not your thoughts; neither are my ways your ways, saith the Lord." Many have thought it strange that earthly parents and generous and benevolent members of the human family should conceive grand and noble beneficences for each other, and especially for the more degraded of mankind, and have wondered how it could be that men's ways would be so much higher and grander than God's ways. The difficulty has been that they have not known the mind of the Lord; they have supposed that God had predestinated a little handful to eventually attain glory--saints favored by his grace and possessing much advantage every way over the majority of mankind. They have supposed, and in all the creeds of Christendom still teach, that all the remainder of mankind are according to the divine purpose to be eternally tormented. They have thus imagined that a good man's ways and a good man's plans are much higher than the ways and plans of the Almighty. Alas! How the Lord's holy name and character have been traduced and blasphemed by those who really sought to serve him and honor him. Alas, how shortsighted we have all been!

Not until the Millennial Kingdom and its work are seen--not until the eyes of our understanding discern something of the lengths and breadths and heights and depths of God's wonderful provision for every member of the human family--not until then can we realize the meaning of this assurance before us, "As the heavens are higher than the earth, so are my ways higher than your ways and my plans than your plans."

SHOWERS OF REFRESHING

The Lord gives us a word picture respecting his dealings with us as a race--respecting his word of promise which has been with us for 3,500 years, assuring us of the ultimate blessing of all the families of the earth but whose fulfilment is not yet apparent except to the eye of faith. The illustration offered is that as the rain cometh down from heaven and returneth not thither until it have watered the earth, causing it to bring forth and bud and to give seed to the sower and bread to the eater, so shall it be with the Word of the Lord which has gone out of his mouth: it shall not return unto him void, empty, without fruit, but it shall accomplish that which he pleased and shall prosper in the thing whereunto he sent it.

Isaiah evidently realized, as did Solomon (`Eccl. 1:7`), that the rain coming down from the clouds returned thither again, and it therefore furnishes us a faithful picture of the Lord's Word, promise, which, as his messenger, comes into the world charged with a certain duty, obligation and purpose, which will ultimately return to the Lord to make report. The report, the result of the promise, shall not be other than that which the heavenly Father in his greatness and mercy and love designed; the report of the results of the divine plan shall not be such as would be a discredit to the Creator, a shame or blot upon his work, his character, his plan. The results shall be worthy of the one who conceived the plan: they shall show not only to restored humanity in the Millennial age, especially at its close, but they shall show also to all the holy angels, the wisdom, justice, love and power of God, and how grand and noble and loving are his thoughts and plans toward his creatures.

A DISHONOR TO HIS FATHER.

--`2 CHRONICLES 33:1-13`.--JULY 30.--

Golden Text:--"Righteousness exalteth a nation, but sin is a reproach to any people."--`Prov. 14:34`.

A PREVIOUS lesson showed Hezekiah to have been in many respects a model king--obedient to God and faithful. This lesson evidences the fact that good men and loyal to the Lord may be poor fathers, careless of their responsibilities to their children. Alas, that it is so to this day, and that even amongst the children of God, begotten of the holy Spirit, there are some who still fail to acquire the spirit of a sound mind in this particular.

The Scriptural declaration is, "Train up a child in the way he should go, and when he is old he will not depart from it." (`Prov. 22:6`.) The thought seems to be that if the plastic mind of a child be properly cared for, properly impressed with the principles of righteousness, that impress cannot be wholly effaced even though the child might temporarily try forbidden paths of sin. Would that this important matter could be clearly discerned by all of the Lord's people, and that all could realize that in bringing children into the world a serious responsibility is undertaken, a responsibility which cannot be shirked, a responsibility which no right-minded person would desire to shirk.

If this thought could be impressed upon all readers of ZION'S WATCH TOWER it surely would profit them and their children greatly. Indeed we are glad to know in various ways that the Truth is having great influence in the lives of WATCH TOWER readers and also upon their families. This is the practical outworking of the Spirit of the Lord, the spirit of a sound mind, the spirit of love and truth and righteousness. May it abound more and more, telling not only in the present life in the welfare of the children, but witnessing also to friends and neighbors a good testimony to the wisdom that cometh from above, first pure, then peaceable, easy of entreatment, full of mercy and good fruits.

HEZEKIAH'S WICKED SON

The story of Manasseh's reign is briefly told and is abominable. A boy of twelve years of age, properly reared, should have possessed considerable reason and sound sense and should have been considerably established in the ways of righteousness, in appreciation of the Lord and of the responsible position he occupied as his representative in Judah. It is a mistake that many parents make when they suppose that reasonable and sensible thoughts cannot be entertained by their children until they are twenty to thirty years of age. On the contrary, the most lasting impressions of life are frequently received before ten years of age, and the lessons should begin when the child is a month old-- lessons of loving obedience to law and order, to the

parental authority as representing the still higher power of the Creator. The child that does not learn to respect his parents and the proper laws and regulations of his home will be disadvantaged as respects his appreciations of his responsibilities to the Lord and his covenant laws, etc.

It is all a mistake to suppose that childhood years must be spent in sowing wild oats or even in frivolity and play. From early infancy the thought should be instilled that life is a great privilege, a great blessing, and that every day and every hour should be used wisely and should bring some returns--to the glory of God or to our own advantage or to the advantage of others. From earliest infancy each should be taught that it is a shame and a sin to kill time, to waste time, to allow hours and days to slip by without improvement, without use in some worthy manner. The child who learns to waste time or to fritter it away in a useless and unprofitable manner is being permanently injured, and if ever he becomes useful in the world must do so by counteracting, by fighting against the wrong lessons learned in childhood.

Parents owe it to their children to lay for them the proper foundation, to see that their minds are not filled with vanities, foolishness, nonsense, and that their hours and days are not wasted, but that the child shall be sympathetically made to understand that every moment is precious as a fitting and preparation for the great work of life upon which it is about to enter. Every parent owes it to his child also to impress upon the plastic mind noble thoughts, noble ambitions and not merely selfish ones. The child should be taught in a kindly manner by word and by example that any waste is reprehensible, and that hoarding in a miserly manner is likewise censurable; that those people who have merely as the chief end of life the accumulation of money are monomaniacs on the subject, and that the only reasonable and proper course is to use all the blessings and privileges, advantages and opportunities coming to us in God's providence for our own mental, moral and physical uplift and for rendering assistances to all within our reach, in harmony with the Golden Rule and with the law of love, first for God and secondly for our neighbor.

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