The Watchtower, September 1, 1912

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VOL. XXXIII SEPTEMBER 1 No. 17

A.D. 1912--A.M. 6040

CONTENTS

The New Creature's Responsibility to

Divine Law..................................271

Condition of Heart Tested Continuously........271

The Two-Fold Trial of the New Creature........271

Purpose of Our Lord's Suffering...............273

Feet Washing as a Lesson in Humility..............273

Selfishness Even in Love......................274

The Act, Not the Institution of a

Ceremony....................................274

"Cast Not Away Your Confidence"...................275

Positive Character Necessary..................275

Increasing Severity of Trials.................276

"Another Voice From Heaven".......................277

Babylon--Mother and Daughters.................277

Who May Fall From Grace...........................278

Characteristics of a Sound Mind...................279

"It Is I, Be Not Afraid"..........................281

The Three Fault-Finders.......................282

God's Word, Not Man's.............................282

"Cup of Cold Water"...............................283

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THE NEW CREATURE'S RESPONSIBILITY TO DIVINE LAW

PART I

THE LAW COVENANT was a Covenant that God made with Israel, based upon the keeping of the Law, which was briefly expressed in the Ten Commandments. The Apostle Paul says that our Lord was born under the Law (`Gal. 4:4`); not under the Ten Commandments merely, but under the Law Covenant. This Law Covenant, the Apostle elsewhere shows, was that addition to the Abrahamic Covenant which was typified by Hagar and not by Sarah. Our Lord was under this Hagar Covenant, then--under the Law Covenant, the Covenant of the flesh--up to the time when He was thirty years of age.

We have no record whatever respecting our Lord's obedience to the Law before He became of age, although we have every reason to believe that He kept the Law Covenant. But the time of His special trial began at His baptism. The fact that God was willing to enter into a Covenant of sacrifice with our Lord shows that He was perfect at that time. Our Lord persisted in keeping the

Law during the time of His ministry, and at the same time sacrificed those rights which were His because of keeping the Law.

With our Lord it was the same as with Adam. Jesus was perfect at the time of His baptism; therefore, no one could question His right to life. Consequently, God dealt with Him as with One who had life rights. But as Adam was placed on trial to see whether he would prove faithful, so our Lord Jesus was on trial during the three and a half years of His ministry, to prove His worthiness to retain His life rights. If He had failed to keep the Law any time during His ministry, He would have failed to have Divine approval. Likewise if He had failed to keep His Covenant of sacrifice He would have failed to make His calling and election sure.

CONDITION OF HEART TESTED CONTINUOUSLY

What our Lord did in this matter is on a parity with what each one of us does. We come to the Lord in the beginning and present ourselves living sacrifices; His acceptance of us and the imputation of His merit to us makes us perfect beings from the Divine standpoint. Everyone who is perfect in the flesh has a right to life, according to the Divine Law. But the fact that we have a right to life for the moment, does not prove that it will be everlasting.

At the end of the thousand years of Christ's reign the world will be actually perfect. They will then be subjected to a testing to prove whether or not this perfection is deep and abiding, whether or not it is the permanent condition of their hearts. So it was with our Lord. Before His consecration He certainly had no such trials and contradictions of sinners against Himself as He had afterwards. "Consider Him that endured such contradiction of sinners against Himself?" (`Heb. 12:3`.) Practically all His trials began at the time of His consecration. We have no reason to suppose that our Lord was undergoing a trial for life or death before His consecration.

When our Lord was thirty years old, He was holy, harmless, undefiled, separate from sinners. His trial, which was to prove His worthiness, began at His consecration and continued until His death. For three years and a half the spirit of His mind was being tested. If during that time He had committed any sin whatever, would He have been accepted of God then? Surely not! He was on trial, not as an old creature, but as a New Creature, and His trial did not end until on the cross He cried, "It is finished!" This did not alter the fact, however, that He was still under the Law. The Law had dominion over Him as long as He lived. As a New Creature He did not have a body of the spirit kind. He had a human body, and was, therefore, responsible for everything that His human body would do.

It is just so with us. The body is reckoned dead in one sense of the word. As the Apostle says, "If ye be risen with Christ, seek those things which are above." Does this refer to us merely as New Creatures? Yes. Is not our flesh reckoned dead? Yes, but we are figuratively raised from the dead. (`Rom. 6:4,5`; `Col. 3:1`.) To whatever extent our bodies fall short of perfect obedience, Christ, as the great Advocate, makes good. So if any of us sin, we have an Advocate with the Father. No matter how trivial the sin may be, it is a sin. God keeps no accounts with the flesh, but holds the New Creature responsible. It is for these weaknesses of the flesh that the New Creature goes daily to the Lord and says, "Forgive us our trespasses." We have an Advocate with God, and if we sin we may come to God and obtain grace in every time of need.--`I John 2:1`; `Heb. 4:16`.

THE TWO-FOLD TRIAL OF THE NEW CREATURE

As we have seen, when our Lord made His consecration at His baptism, He was a perfect human being. When the Father accepted His sacrifice, He was begotten again; and He was to this degree a new soul, a New Creature--spirit. But He had this treasure of the new mind in an earthen vessel, and the New Creature was responsible for all that the old creature did. If the old

creature had gotten Him into trouble, the New Creature would have been responsible.

As previously stated, our Lord was under the domination of the Law as long as He lived. The question then arises, How long did He live as a man? Our answer is that in a very important sense of the word He died at the time of His baptism; that is to say, He died so far as His human will was concerned, but His human body did not die. His human body, therefore, was still as liable to every Law as it had been before. He became a New Creature in the spirit of His mind, but a New Creature without a new body; and in the Divine arrangement the New Creature accepted and used the old earthly body, with all the responsibilities of that earthly body, whatever they might be.

In other words, the flesh has its law and its responsibilities. But as a New Creature our Lord was under an additional law. We are not to understand that as a New Creature He was released from the Ten Commandments. In his flesh He was a perfect human being, under the Law. As a New Creature He undertook to do more than merely keep the Law; and so the New Creature was on trial--not merely to prove whether the flesh would live up to the requirements of the Law, but whether the flesh should be brought into subjection to the higher law of the New Creation. Thus our Lord more than kept the Law--not less than kept the Law.

Jesus died to the Law Covenant, but not to the Law, at the time that He made His consecration. He was not relieved from His responsibility to the Law according to the flesh, but as a New Creature He gave up all hope, all anticipation, as respects that Law Covenant. When He gave up the human nature He would have no use for that which applied to the human nature, which He was giving up in order to get something better. Therefore, He died to the Law Covenant, not because He could not keep it, but because by becoming dead to that Covenant He might become alive to the Covenant of sacrifice. The blessings of that Law Covenant would have been merely earthly life. So when our Lord consecrated Himself, He sacrificed everything that went with the Law Covenant.

NO ADVOCATE FOR OUR LORD

If our Lord's human nature had failed to keep the Law, the New Creature would have been held responsible. It is the same with us, as we have illustrated before in the case of a man and his dog. The New Creature is like the man and the old creature like the dog. But the man is responsible for the dog. If the dog does damage or bites anyone, the owner is responsible. God has made a special arrangement for us, however, by which we may go to the throne of heavenly grace for the imperfections of the flesh, because we have an Advocate. But Jesus had no Advocate; and therefore any misdeed on the part of His flesh would be charged to Him directly, as He would be responsible for all the flesh might do.

As we have seen, our Lord at thirty years of age was a perfect man, accountable under the Law Covenant. When He had made a consecration and when that consecration had been accepted by the Father, He was counted alive as a New Creature and reckoned dead as an old creature. These facts should not cause us to lose sight of the other fact that He was not really a New Creature, but merely begotten to a new nature, and that He would not be entirely free from the earthly nature until He was actually dead.

So, then, as a New Creature our Lord was responsible for all of God's laws that applied to Him as a man. The fact that He had given up all the earthly hopes and ambitions and privileges did not give Him liberty to violate the Law of God; and therefore His passing from under the Law Covenant did not give Him liberty to break the Law.

Even so with us. We cannot trespass against our neighbor in any degree. The fact that we have become New Creatures in Christ makes us still more responsible for good behavior. We have need of the Lord's covering merit for every fleshly imperfection that we have. The very fact that we have need of that covering for our fleshly imperfections shows that our every thought, word and action are taken cognizance of by God; and since we are still imperfect, an arrangement is provided for us by which we may go to the Throne of Grace and have our weaknesses covered by our Lord's merit.

GRAVE RESPONSIBILITY RESTING ON OUR LORD

But our Lord had nothing to shield Him. Although He had given up all hope of human life, that He might have the spiritual blessings, yet He was responsible for every feature of the Divine Law.

The Divine Law has always existed. God always had certain laws of right and wrong; He Himself is under a law of righteousness. Our Lord Jesus and all the holy angels are subject to a law of righteousness. What ceased at our Lord's consecration was the Covenant promise of life which was based upon that Law and which had been won by our Lord. Since no imperfect being can keep that Law, another arrangement is made for us --a sacrificial arrangement, based upon our Lord's merit, imputed to us. "Gather My saints together unto Me; those who have made a Covenant with Me by sacrifice." --`Psa. 50:5`.

From the Divine standpoint our Lord kept the Law as a New Creature; from the human standpoint He kept it as an earthly creature. To God we are one thing; to men we are another. Before God Jesus had the standing of the New Creature. But He did not keep the Law merely in the spirit; He kept it in the letter as well. As for ourselves, we cannot keep the letter of the Law, but we must keep the spirit of it. Our Lord, being perfect,

kept the Law both in spirit and in letter. Every act of obedience to the Law was credited to the New Creature, and any failure would have brought death. Even though the account was entered in the name of the New Creature, these acts of obedience were only credited to it. Just as a parent might put into the bank money for a child, the child does not have the money and cannot receive it until he becomes of age; so with our Lord. Everything that He did was put to His credit. And if He had done anything wrong, it would have been charged to the New Creature. "The wages of sin is death."--`Rom. 6:23`.

CHANGE OF NATURE A GRADUAL PROCESS

But had our Lord remained under the Law Covenant, He would not have become the heir; for the child of the bondwoman could not become heir with the son of the freewoman. (`Gal. 4:30`.) The son of the freewoman was the New Creature.

When our Lord made the Covenant of sacrifice at Jordan He passed from His position under the Law Covenant and from His fleshly relationship to Abraham, into the spiritual relationship and became the spiritual "Seed" of Abraham; for there He sacrificed all the blessings and favors which were His under the Law Covenant.

But we are to remember that in our Lord's case, this change of nature required three and a half years. He did not pass instantaneously from one relationship to the other, but by a process in which He was dying daily and

also becoming alive daily. He had accepted the terms of the Covenant of sacrifice. During those three and one-half years, He was in the process of transfer from the Law Covenant to the Sacrificial Covenant. After He had fulfilled the terms of that Covenant, He was put to death in the flesh, and quickened in the spirit. (`I Peter 3:18`. R.V.) But He did not enter into the glorious station typified by Isaac until after His resurrection from the dead.

So it is with us. We renounce the earthly that we may share in the heavenly. But the change requires a period of time, during which we are dying daily and becoming more alive daily. We shall be made fully alive only in our resurrection, for flesh and blood cannot inherit the Kingdom of God. (`I Cor. 15:50`.) While this change is not instantaneous, but by degrees, yet the Father dealt with our Lord from the moment of His consecration, and so He deals with us. We have the foretaste of the blessing now, but it will not be ours completely until the sacrifice shall have been finished. Our Lord's baptism did not constitute Him The Christ in the full sense of the word, but He was declared to be The Christ with power when He was raised upon the spirit plane.--`Rom. 1:4`.

PURPOSE OF OUR LORD'S SUFFERING

The Scriptures give us to understand that our Lord's sufferings produced a variety of results. First of all, those sufferings were in fulfilment of the Law, and by them He testified His obedience to the Law of God. He suffered for well-doing and not for evil-doing. Second, it was appropriate that He should prove to God His loyalty and faithfulness, so as to establish His worthiness to be made the great Messiah and to be granted the great power and glory which Messiah will exercise.

The Apostle Paul gives us this particular thought, when he says that it pleased God to make the Captain of our salvation perfect through suffering. (`Heb. 2:10`.) At the same time this suffering would demonstrate our Lord to be the great Messiah who would eventually lead the people out of sin and death. The Apostle also intimates that His sufferings were expedient and wise for the assistance of those who would be His followers, when he says that this High Priest was touched with a feeling of our infirmities, that He might be able to sympathize with those who are in trouble. He was faithful Himself, having gone through various trials and testings.-- `Heb. 4:15`.

When mankind come to know how it was that Messiah assumed control of the world, all humanity will have full confidence in Him--not only in the power with which He will rule His Kingdom, but also in His justice, His love and His mercy. He has been tempted in all points as the Church is, and therefore, not only can we have the benefit resulting from His experience, but the whole world in the future may also have an opportunity to appreciate it.

The sufferings of Jesus became a witness both to angels and to men. He gave the demonstration of the full extent of loyalty even unto death. As a reward the Father did not give Him merely the high position that He had at first, but exalted Him to His own right hand in the heavenly places, "Far above all principality and power and might and dominion, and every name that is named" (`Eph. 1:21`); even to the divine nature. All this was a part of the Father's great Plan; and by our Lord's experiences we see that the Heavenly Father has demonstrated His Justice, His Power and His Love in a most marvelous way.

THE CHURCH'S EXPERIENCES SIMILAR TO OUR LORD'S

Our Lord's perfecting, indeed, was a little different from ours, and yet there is a similarity between the two. He was perfect before He humbled Himself; He was still perfect as the Man Christ Jesus, who gave Himself; but as a result of His consecration He received a begetting of the Holy Spirit to the divine nature, and His development as a New Creature required that He faithfully carry out His vow, or Covenant, of sacrifice, in the doing of the will of the Heavenly Father. By such faithfulness He perfected Himself on the divine plane--that is, He proved Himself worthy according to the Covenant-- "Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honor and glory and blessing."--`Rev. 5:12`.

Similarly the followers of Jesus are to be sharers with Him of the sufferings of this present time and in the glories which shall follow, for "If we suffer [with Him] we shall also reign with Him." (`2 Tim. 2:12`.) Although we are imperfect in the flesh, while He was perfect, yet the Robe of His Righteousness, the merit of His sacrifice, covers all of our blemishes and makes us, as His footstep followers, holy and acceptable before the Father, as joint-sacrificers with Jesus.

The begetting of the Holy Spirit starts us in the life divine. We are not to be perfected in the flesh, but in the spirit; and our perfection and acceptance with the Father will be demonstrated by our loyalty of heart and the fulness and thoroughness with which we submit our all to the Divine will and seek to glorify God in our bodies and spirits, which are His. Our justification comes to us as a reward of faith, regardless of works, but our glorification will follow only as a reward for faithfulness--"Be thou faithful unto death, and I will give thee a crown of life."--`Rev. 2:10`.

(Continued in next issue.)

FEET-WASHING AS A LESSON IN HUMILITY

"Ye also ought to wash one another's feet."--`John 13:14`.

WE REMEMBER the occasion on which our Lord washed the feet of His disciples. The Lord and His twelve Apostles had met in the upper room to commemorate the Passover Supper. This feast was followed by the inauguration of the Memorial Supper, the bread and wine of which represented the body and the blood of our Lord Jesus. The disciples, full of the enthusiasm which had been incited for some days previous, were all at a loss to understand the sadness of our Lord Jesus. While He was saying, "My soul is exceeding sorrowful, even unto death" (`Matt. 26:38`) and desiring that His baptism might be accomplished, they were inclined to think that He was taking a pessimistic view of matters.

During the five preceding days the disciples had witnessed the feast in the house of Lazarus, Martha and Mary, the breaking of the alabaster box of ointment, the riding on the ass, and the spreading of palm branches for the little animal to walk on, and the demonstration of the people, who had cried, "Blessed is He that cometh in the name of the Lord; Hosanna in the highest!" (`Matt. 21:9`.) They had heard the Pharisees ask Jesus to put a stop to this demonstration. But He had said to them that if these people should hold their peace the very stones would cry out. (`Luke 19:40`.) To fulfil the

prophecy (`Zech. 9:9`) there must be a shout, and there was a shout.

We remember that the little company went to the Temple, that the whole city was in commotion, that the rulers were impressed, and that they were afraid of the people. We remember that Jesus had gone into the Temple and had driven out those who sold merchandise; that when the Pharisees, the Sadducees and others tried to make Jesus appear confused, He had wisely turned all their arguments upon themselves; and that they dared not ask Him any more questions, for by so doing they would only make a bad matter worse.

From all these things it must have seemed to the Apostles that they were on the eve of attaining great prominence and that Jesus would be exalted. Therefore, they could not understand His attitude of sorrow. As an evidence, we have the fact that James and John went to Jesus and asked about the place they might occupy in the Kingdom. Could they be next to Him? There was no doubt in their minds that the Kingdom was near. They specially loved Him and would like to have the

favor of being near Him. Others might not care so much where they were placed, but James and John would like to be close to the Master.

These were the thoughts uppermost in their minds. As a result, when they came to the upper room, they had not the humility of mind to take thought of serving. No doubt it was the custom of the Jews to have a servant to minister to the comfort of the guests. But there was no servant here and not one of them had the humility of mind to offer to be the servant. Apparently they not only did not have the disposition to serve one another, but they did not desire to wash even the Master's feet.

SELFISHNESS EVEN IN LOVE

Since it is difficult for us to gage our own hearts thoroughly, we should use great charity in measuring the hearts and intentions of others, and should err on the side of too great sympathy and leniency rather than on that of too strong condemnation. Doubtless had the Apostles been asked as to their motives and conduct, they would have denied that these were selfish, and would have spoken only of their zeal for the Lord and their desire to be near Him. This illustrates to us what the Scriptures declare, that the human heart is exceedingly deceitful, and that it requires careful scrutiny, lest under the cloak of good motives, it harbor qualities which, if recognized, it would spurn.

Apparently our Lord let the matter go to its full limit to see whether or not any of His followers would improve the opportunity to make himself servant of all. He waited until supper was being served (not ended as in our common Version); then, arising from the table, He laid aside His mantle and got a basin and a towel. Then, girding up His garments to keep them from getting into the water, He proceeded to wash their feet.

We can well imagine the consternation of the Apostles as they watched the procedure, and then saw the Lord go from the feet of one to those of another, as they protruded from the couches on which the Apostles reclined. The method of feet-washing at that time was different from that of today. The water was poured from a pitcher in a small stream upon the feet, which were washed and rinsed. The basin was merely a receptacle for receiving the soiled water.

OUR LORD'S ACT A DEEP SPIRITUAL LESSON

This act was a pointed reproof for their neglect to wash His feet and one another's. They were all silent until He came to St. Peter. When our Lord paused before him, St. Peter said, "Thou shalt never wash my feet!" St. Peter had too much reverence to wish the Lord to be his servant. He had as a natural trait, more than had some of the others, that courage, or boldness, which led him to speak out. But the Lord said to him, "If I wash thee not, thou hast no part with Me." (`John 13:8`.) St. Peter did not understand how this washing would give him a part with the Lord, but he said eagerly, "Lord, not my feet only, but also my hands and my head," if this gives me a more particular part with You. The Lord answered him, "He that is washed needeth not save to wash his feet, but is clean every whit." I am doing all that is necessary. What I am doing you do not understand now, but you shall understand hereafter.--See `verses 7-10`.

In all this the Lord was giving a deep spiritual lesson --that no one is naturally fit for the Kingdom. Each one needs to be washed, to be cleansed, before he can be a joint-sufferer, before he can be a joint-heir. He must be a joint-sacrificer in order to become a member of The Christ. Jesus said to His disciples, You have witnessed My humility in this matter, and now I want to tell you that you ought to have this attitude toward one another. You should have been careful for even the humblest one in your number. Whether or not it was by washing My feet and those of all the others, you should have done whatever was necessary for the refreshment of the company.

THE ACT NOT THE INSTITUTION OF A CEREMONY

We are to remember that things were different then from what they are today. Because of the wearing of sandals, the feet would be considerably soiled even after only a short journey and would, therefore, need refreshing. It was the custom that the servant should come forth and make the guests comfortable--not to the inconvenience of the traveler, but to his further comfort. This was a menial service, which afforded Jesus the opportunity to impress upon His Apostles the lesson of the necessity of humility in all the members of the Body of Christ.

We do not get a lesson of the institution of a formal ceremony. It was only a case of necessity, of which the Lord took advantage to give a lesson of humility. No such need exists with us today. Our streets are paved and we wear shoes that are closely laced and are sufficient protection. So there is no necessity to wash each other's feet, at a public gathering, to have a public exhibition of feet-washing.

The incident affords a lesson in humility to us as well as it afforded one to the Apostles. We should be glad to do any service, even to the humblest of the members of Christ, in whatever way the opportunity may come. There is no suggestion in the Scriptures that feet-washing was ever done as a ceremony. We have an intimation, however, that feet-washing was a custom in Palestine. In `I Tim. 5:9-16`, we read that if a widowed sister had washed the saints' feet, meaning that if she had shown such a disposition, St. Paul would advocate a special care for such a sister in need; for she had manifested a loyal and true spirit.

There are some very good Christian people who have adopted feet-washing as a religious custom. We are not to berate them unnecessarily for following their consciences. Rather we should say to them that so long as they think they are doing the Lord's will, they are right to follow the custom; but that the Scriptures relate only this one case where the feet-washing was done in public, and it was very unlikely, therefore, that it was ever done in public by the Church except on this occasion. As the

commandment, "Thou shalt not kill," has a deeper meaning than that one shall not take the life of another, so this washing of feet has a deeper meaning. Throughout His ministry Jesus indicated the deeper thought by His treatment of others; He lightened the burden and happified the condition of those with whom He came in contact. So we should do all in our power for the consecrated ones, members of Christ's Body.

OUR RESPONSIBILITY TO ONE ANOTHER

This lesson suggests that the members of Christ's Body should have a mutual watch-care over one another's welfare; to keep each other pure, holy, clean and to assist one another in overcoming the trials, temptations and besetments of this present evil world, arising from the three sources of temptation--the world, the flesh and the Devil. Only as we cultivate the various graces of the Spirit--meekness, gentleness, patience, brotherly-kindness, love--can we hope to be specially helpful to others in putting on these adornments of character and purities of life, and in getting rid of the defilements of the world and of the flesh.

It requires peculiar qualifications to enable us to assist each other in this respect. Before we can help others to cleanse their way of life in every little particular, so that every thought, word and deed shall be brought into subjection to the Divine will, it is necessary that we have experience along the same lines. Only as we cultivate purity of thought, word and deed in our own lives, only as we put on the various graces of the Spirit, can we wash the feet of the saints.

Many who would reject well-meant criticism of conduct, who would resent well-meant offers of assistance to a higher standard of character, as interferences with their private business, would be very amenable to the influence of the same person if he approached them with such evidences of true devotion and loving interest as would be indicated by the performance of some menial act. It is the sympathetic ones who are most successful in helping the various members of the Body of Christ out of the besetments and difficulties incident to the following of the Lord in the present time. Oh, let us study and strive and pray that we may be very successful in obeying the Master's injunction, "Ye also ought to wash one another's feet!"

How many opportunities we have for comforting, refreshing, consoling and assisting one another in some of the humblest affairs of daily living or in respect to some of the unpleasant duties, experiences or trials of life! By love we are to serve one another, but not as a mere formality. Any service done or attempted to be done in love, with the desire to do good to one of the Lord's people, has, we may be sure, the approval of the Head of the Church.

Let us lose no opportunities of this kind; let us remember the Master's example. Let us not merely assume the guise of humility, but let us actually have that grace of character which will enable us to do kindnesses and service to all with whom we come in contact. Then we shall all the more enjoy this privilege as we find the needy ones to be members of the Body of Christ--The Christ.

"CAST NOT AWAY YOUR CONFIDENCE"

"Cast not away therefore your confidence, which hath great recompense of reward."--`Hebrews 10:35`.

WITH VERY MANY of God's people, as well as with the world's people, the ideal Christian life is one of constant peace and tranquility. They have never learned that "the peace of God which passeth all [worldly] understanding," promised to the Christian, is to rule in and keep his heart (`Phil. 4:7`; `Col. 3:15`), but does not apply to his outward life. They forget, or perhaps never learned, that our Master's words were, "In the world ye shall have tribulation, but in Me ye shall have peace" [in your hearts]. "If the world hate you, ye know that it hated Me before it hated you." "If they have called the Master of the house Beelzebub, how much more them of His household?" "Yea, and all that will live godly in Christ Jesus [in this present world, or dispensation], shall suffer persecution." It is of a wicked class, and not of the saints, that the Prophet declared, "They are not in trouble as other men."--`John 16:33`; `15:18`; `Matt. 10:25`; `2 Tim. 3:12`; `Psa. 73:5`.

Only to those who have some knowledge of God's great Plan is His dealing with His people understandable and readable. The world marvels that those whom God receives into His family, as sons by redemption and adoption, should be required or even permitted to suffer afflictions. But to the well-instructed saint the Apostle says, "Think it not strange concerning the fiery trial that shall try you, as though some strange thing happened unto you." (`I Pet. 4:12`.) And this saint may now clearly discern the object and utility of present trials, afflictions and persecutions. He sees that these are in fullest accord with his high calling, his heavenly calling --to be an heir of God and a joint-heir with Jesus Christ our Lord, "if so be that we suffer with Him, that we may be also glorified together."--`Rom. 8:17`.

But why should a share in the coming glory be made dependent upon present sufferings? We answer, For two reasons:

POSITIVE CHARACTER NECESSARY

(1) Severe trials and testings of our love for God and for His Truth, and of our faith in Him and in His promises, are only a wise provision on God's part, in view of the very high honor and responsibility of the great office to which He has called us. If it was proper that our Lord and Redeemer should be tested in all points as to faith and obedience before His exaltation to the excellent glory and power of the divine nature, much more so it is fitting that we, who were once aliens and strangers, far from God, and children of wrath even as others, should be thoroughly tested.

We are not tested as to the perfection of our earthen vessels, for God and we well know that in our fallen flesh dwelleth no perfection; but tested as to our new minds, our consecrated wills, whether or not these are fully consecrated to the Lord, firmly established in the love of truth, purity and righteousness in general. We are also tested to see whether we will compromise any of the principles of righteousness for worldly favor, selfish ambition, or for any of "the pleasures of sin for a season." Those who love righteousness and hate iniquity, who develop positive characters, these are the "overcomers" who shall, as members of Christ, inherit all things. The undecided, the lukewarm--neither cold nor hot--are far from having the spirit of the Kingdom class, and will surely be rejected--"spewed out."--`Rev. 3:16`.

LOVE, NOT SELFISHNESS, THE RULING PRINCIPLE

(2) A share in the coming glory is dependent upon present sufferings, for the reason that the coming glories are to be bestowed only upon those who have the Spirit

of Christ, the spirit of holiness. And whoever has received this Holy Spirit, or disposition, and has been transformed by the renewing of his mind, or will, so that no longer selfishness but love shall rule over his thoughts and words and deeds, that person, if in the world at all, could not avoid present suffering. His love for God, his zeal for God's service and people, his faith in God's Word and his uncompromising attitude respecting everything relating to these, would be so greatly in contrast with the prevalent spirit of doubt, selfishness and compromise that he would be thought peculiar, called an extremist and a fanatic, if not a hypocrite.

Evil surmisings, out of hearts not fully consecrated, will attribute every good deed to some selfish or evil motive, and, therefore, "Ye shall be hated of all men for My [Christ's] name's sake"; for "the world knoweth [understandeth] us not, because it knew Him not." (`Luke 21:17`; `I John 3:1`.) The reason for all this is evident: it is because "the god of this world hath blinded the eyes" of the vast majority of men; because the faithful, who appreciate the Truth, who have new hearts (wills) and the right spirit on these subjects, are but a "little flock."

PRESENT CONDITIONS MOST FAVORABLE FOR

OVERCOMING

These conditions will not be changed until the testing of the "little flock" is finished. God will permit evil to be in the ascendancy until that testing, sifting, refining and polishing of the Bride of Christ is fully accomplished. Then Satan shall be bound for a thousand years, and not be permitted to blind and deceive the nations during the Millennial Age of blessing; but, on the contrary, the "little flock" of overcomers, with Christ, their Lord and Head, will bless all the families of the earth with a full knowledge of the Truth.

Therefore, dear brethren and sisters, let us give heed to the Apostle's words, and not cast away our confidence --confidence in God, in the outworking of His great Plan, and in all who trust in the precious blood and are bringing forth the fruits of the Spirit in their daily lives --meekness, patience, brotherly kindness, love.

CONFIDENCE THE BASIS OF CHRISTIAN EFFORT

With some of the Lord's people, however, there is a tendency to become discouraged, to think that they may have been unfaithful and thus to lose their peace of mind. In some instances, this feeling of discouragement leads to such fear and distress that the Second Death is apprehended. The Apostle seems to have in mind this condition. We are surrounded with imperfection of both judgment and conduct; and those who have a proper estimate of themselves must know that they come far short of the Divine standard and of their own vow of consecration. This knowledge should tend to make all very humble, and very generous in considering others, but not to discourage us.

St. Paul exhorts all such, saying, "Cast not away your confidence." Let such remember that the fact that they have received this Divine favor is an indication that their offering has had Divine acceptance. Faith, or confidence, in God and in the "great and precious promises" is the very basis of all Christian endeavor. Without this faith one cannot fight a good fight. In proportion as the promises are before our minds, in that proportion we have strength and courage to run the narrow way.

If a follower of the Lord has been thus discouraged or has felt that his expectations have not been realized, he should not be weary in well doing. He should go to the Lord in prayer and renew his vow of consecration. He should rise from the ashes of discouragement and lift the cross with renewed zeal. He should endeavor to walk on a higher plane than ever. If he lose confidence, lose faith, he will easily be overcome by the Adversary.

The very ones whom God will approve are those who walk by faith. The rewards are for those who hold the faith even unto death. We must beware of everything that tends to weaken or destroy our faith. The Lord deals graciously and generously with us. He will do for us whatever is right. Knowing this we can have confidence in God, even though the decision of Divine Justice should bar us out of Divine favor. Those whose hearts are right are submissive to the Divine will. The Lord wants us to have a faith that will continue in sorrow and in sunshine; that will trust where it cannot see, that will continue under all the leadings of Divine providence.

COMMUNION WITH CHRIST IN SUFFERING

In `Hebrews 10:32-39` the Apostle clearly shows that there are two ways of enduring the afflictions of Christ: (1) to be made a gazing-stock both by afflictions and reproaches, and (2) by avowing our sympathy for the reproached ones and thus sharing their reproaches and afflictions. For if one member suffer, all the members of the Body of Christ suffer with it.

"Call to remembrance the former days," and note that your afflictions and trials came principally after you had been illuminated with the light of the knowledge of God, shining in the face of Jesus Christ our Lord; and that they have increased as the light of Present Truth has increased with you. It is not difficult to discern the reason for this. The great Adversary is not interested in disturbing those who are "asleep in Zion"; but he is ever on the alert to mislead and entangle those who are awake. And the more active we become in the service of the Lord and the Truth, and, consequently, the more actively opposed to Satan and error, the more he will fight against us. And the more faithfully and vigorously we fight the good fight, as good soldiers of the Lord Jesus Christ, the more we shall have of the Master's approval now, and the greater will be our reward in the Kingdom.

INCREASING SEVERITY OF TRIALS

No doubt there are many and more severe trials just before us. From God's standpoint, having been blest with greater light, we should be able to endure greater trials and afflictions. From Satan's standpoint we, as a Gideon's band, armed with the Truth, are more injurious to his cause than all others combined. The only wonder to us is that he has not assailed us still more fiercely in the past. Perhaps he was hindered; perhaps he will be granted yet more liberty to buffet us, as the night draws on. Such is our expectation, based upon the direct statements and the types of Scripture.

But such reflections should bring us no sadness, no fear; for He that is on our part is more than all that be against us. (`I John 4:4`; `Rom. 8:31`.) His promises, as well as His providences, are walls of salvation and protection on every hand. What shall separate us from the love of God in Christ? Shall tribulation? No! it shall but cause us to draw closer to Him; and under His protecting care we shall rest. His grace is sufficient for us. His strength is made manifest in our weakness. When we feel weak in ourselves, then we are strong in Him. He will never leave us nor forsake us.

"Watchman, what of the night?" "The morning cometh, and also the night."--`Isa. 21:11,12`.

"ANOTHER VOICE FROM HEAVEN"

"Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues."--`Rev. 18:4`.

THE REVELATION of our Lord to St. John is a Book of signs, in which the things stated symbolize the things meant. To illustrate: In this Book a woman is used to represent a Church--a pure woman a pure Church, a false woman an apostate Church. In `Rev. 17:1-6` a picture is given of a false woman, disloyal to her engagement, and therefore no longer worthy to be the Bride of Messiah. This unfaithful woman is branded "Babylon." We read that she sat upon a beast, a symbolic statement of her control of the power at Rome.

In her hand this woman held a golden cup full of abominations, and thus symbolically she is represented as making all nations drunk with the wine of false doctrine. The cup suggests that the unfaithful Church, symbolized by this woman, had once been the receptacle of Divine Truth--"Babylon hath been a golden cup in the Lord's hands." (`Jer. 51:7`.) In `Revelation 17:5` she is called "The Mother of Harlots"--a term suggesting a mother church, and daughter churches which are said to closely resemble the mother. As the mother was called "Babylon," the daughters--so like their mother--bear also the family name.

BABYLON--MOTHER AND DAUGHTERS

All about us we see the fulfilment of this prophecy. We see that the daughter systems have proceeded out of the mother system; that they are all developed from her. In Pittsburgh, some years ago, a very prominent Presbyterian minister said, "Wince as you will, you must admit that this [the Catholic Church] is the Mother Church. She possesses an unbroken history extending back to the times of the Apostles. For every fragment of religious truth which we prize, we are indebted to her as the depository. If she has no claim to being the true Church, then are we bastards and not sons."

A fair examination of the denominations shows that they are more or less in sympathy with the mother system. `Revelation 18` traces the history of the Apostate Church and foretells that Babylon--both Papal and Protestant systems--will fall. But the Lord has a true Church, to which He says, "Come out of her, My people!" In other words, the saints of God are scattered throughout the denominations. But now, in the closing of the Age, God sends forth the Message that His people shall no longer remain in the denominations; for the time is coming when the doom of Babylon will be upon her and she will fall.--`Isa. 13:1-22`.

PROPHECY A GRAPHIC PICTURE OF HISTORY

When we examine the Scriptures with the purpose of understanding prophecy, we find that during the Jewish Age, God made various types and pictures. The Jews themselves were typical. The Scriptures also show that there are two Israels, one of which is to be as the "stars of heaven" and the other as the "sand of the seashore." (`Gen. 22:17`; `Isa. 8:14`; `I Cor. 10:18`; `Gal. 6:16`.) Natural Israel was used of God to make types of the spiritual things--the "better things." Their Jubilee years were types of the antitypical Jubilee of better times; their Levitical priesthood was a type of the Priesthood in glory, etc.

During the great Babylonian captivity the Jews were compelled to live in Babylon, to be a part of her, to support her, although their bondage was not severe. So today God's people are required to stay in Mystical Babylon, be a part and parcel of Babylon; to support some of her wards and denominations. Therefore it becomes a difficult matter to flee out of Babylon. But we find in the Scriptures graphic pictures of what is coming upon Mystic Babylon, and those who would escape must flee. As Cyrus, a type of Christ, overthrew Babylon, so a part of the work of the Second Advent will be the overthrow of antitypical Babylon.--`Jer. 51:6`; `Rev. 18:21`.

BABYLON THE SYMBOL OF CONFUSION

Originally "Babylon" signified "Gate of God." But the word came subsequently to have the meaning of confusion, mixture; and in this sense it is used in the Revelation. Babylon is a symbol of confusion. God's people in Babylon are dishonored; they are held in restraint. Now, through the prophecy we hear the command, "Come out of her, My people!" This call applies not only to those in Babylon the Great, but to those in other denominations --mother and daughters. "Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues." (`Rev. 18:4`.) Be not of those who cannot see the errors of Babylon and who, consequently, are not of the called ones.

The object of the call to come out is not for people merely to withdraw from a nominal Church; but whenever any true Christian comes to see the error in which he has been held, and which Babylon has taught, he will see that he will misrepresent not only himself and the denomination to which he belongs, but also the Heavenly Father and the Word of God, if he remains connected with what he sees to be error. As he realizes his position, the voice of the Lord through His Word tells him that he must stand for truth and righteousness.

No one is called out of Babylon until he sees her true condition. So then, never urge anyone to come out of Babylon; for if they have "ears to hear," God's voice tells them plainly to take this step, and gives the reason why they should do so. This Book of Revelation shows us by symbols that dire trouble is coming upon Babylon. The nominal Church claims that Christ's Kingdom was set up hundreds of years ago. Consequently, they are not looking for Christ to come to establish His Kingdom, for they think that He set up His Kingdom at the time of His First Advent.

"GATHER MY SAINTS TOGETHER UNTO ME"

The expression, "Come out of her," signifies that the Lord's people are to separate from all things which are in conflict with the Divine Word. We are to come out of the errors and systems of error which are contrary to the Word of God. But we are not to organize another denomination, for the original call was to membership in the Body of Christ.

"Come out of her, My people," is a call to associate with Christ, with Messiah. This call is given by the Lord through the Prophet when He says, "Gather My saints together unto Me; those that have made a Covenant with Me by sacrifice." (`Psa. 50:5`.) They were to be gathered, not to the Roman or other systems, but to the Lord, to become one with Him. Therefore they could not be gathered to all these different denominations, nor to any one of them. Those who hear the call should come out of Babylon and take their stand with the Lord. They are no longer to be mis-representatives of God and of themselves.

Those who see these things and have sufficient courage will come out. Those who see these things and lack the courage to come out are more responsible than are the

majority of people who are in Babylon, but who do not see. If those who see do not have sufficient courage to obey the Lord, they will surely receive of her plagues by remaining in, and will probably have a large share in the punishments of the day of vengeance.

MANY BECOMING IRRELIGIOUS

Many people who have been identified with the different denominations are not coming into the Truth, but are becoming irreligious. They are by no means bad people; and they feel convinced that there has been a great error connected with Christianity. They repudiate much that Babylon does and says. Babylon claims that she has civilized the world; but she forgets that civilization existed before Christianity began. She forgets that Jews are just as civilized as Christians; and that Mohammedans are more temperate than many so-called Christians. By no means do we wish to say anything against whatever good people have received from her. If they get a still further blessing, they will probably find that while the blessing which they previously had was better than a message from heathendom, yet Babylon's best is far inferior to the Truth, the Light.

Dearly beloved, we are permitted to enjoy wonderful things! By the grace of God, we are privileged to see the meaning of things that were once mysterious, not only to us, but to our parents. While some in Babylon are going into infidelity, some out of Babylon are becoming stronger spiritually, entering by hope "into that which is within the veil." If Christ is our Forerunner, we shall enter there with Him. To do so will mean to become partakers of The Messiah, by becoming the Bride of Messiah, as symbolically represented. The true Church is to become associated with Christ in His Kingdom. Then will come the promised blessings to "all the families of the earth."

As we perceive the consistency of the Divine Plan of the Ages, our hearts are full of thanksgiving to God. We see that the New Dispensation will be ushered in with "a Time of Trouble such as never was"; and that this Time of Trouble is located, among other ways, by that prophecy which tells that "Many shall run to and fro, and knowledge shall be increased"; that there will be a time of trouble; but that "the wise shall understand." From what source do the wise receive their instruction? They will understand according to the wisdom from on high-- in humility accepting the Divine Word and being blessed in so doing.--`Dan. 12:4,10`.

WHO MAY FALL FROM GRACE

ONE WHO is down cannot fall. Originally Father Adam was up; that is to say, he was perfect, created in God's likeness, free from sin. He was in God's favor, and while in that condition, he was on trial for life or death. He sinned and fell from favor into disfavor--condemnation, death. His posterity, the whole human race, have been born in God's disfavor. They are fallen. As we read, "I was shapen in iniquity, and in sin did my mother conceive me." (`Psa. 51:5`.) By nature mankind are all children of wrath. They cannot fall any further down; for as it is written, "The whole world lieth in the Evil One."--`I John 5:19`. --Diaglott.

But something occurred which has raised a portion of the race of mankind from the fallen condition. Christ came into the world, gave His life a Ransom-price, and ascended into heaven "to appear in the presence of God." (`Heb. 9:24`.) Thus far, however, He has appeared only for us, not for the world, but for all those who have trusted in the precious blood of Christ. His appearance for these enables them to approach God, to become disciples of Christ and to receive the begetting of the Holy Spirit.

This is the attitude in which we stand: we have accepted the Redeemer, we are seeking to walk in His steps, we are lifted up out of condemnation, we are no longer dead in Adam. "You hath He quickened, who were dead in trespasses and sins." (`Eph. 2:1,2`.) Once we were strangers and foreigners, but having been "made nigh by the blood of Christ" we are now members of the Body of Christ. (`Eph. 2:12,13`.) So, then, we are children of God by adoption.

After Adam had fallen, he was regarded as an enemy of God. But we have come near to God through Christ. We are "accepted in the Beloved," accounted worthy of life everlasting, if we are faithful; for eternal life is the gift of God. (`Eph. 1:6`; `Rom. 6:23`.) The Church, then, have come back from the fallen state; but the world remains in that condition and, therefore, cannot fall. The only ones who can do so are those who are the recipients of the Holy Spirit.

The manner of life here during the present existence may indeed affect the opportunity and future destiny of the world. If they knowingly violate obligations, they sin against light and they injure their characters; but they cannot sin away their share of the merit of Christ's sacrifice, for they have not yet received that share. Only the consecrated children of God are in the position to do so; as the Apostle points out, "It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the world to come, if they shall fall away, to renew them again to repentance."--`Heb. 6:4-6`.

This thought will well bear repetition: The only class that can fall away are those who have been made partakers of the Holy Spirit; but if any of those who have been brought into full harmony with God, through the begetting of the Holy Spirit, neglect or misuse their blessed privilege, there remains for them no more an interest in the great Atonement; because they have received their portion in Christ's redemptive work.

KNOWLEDGE BRINGS RESPONSIBILITY

The only evidence there is at the present time that we are begotten of the Holy Spirit is the fact that we have "received the spirit of adoption whereby we cry, Abba, Father." (`Rom. 8:15`.) The world, having had no life in them, cannot lose what they never possessed. But as for us, "If we sin wilfully after that we have received the knowledge of the Truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' Law died without mercy under two or three witnesses. Of how much sorer punishment, suppose ye, shall he be thought worthy who hath trodden the Son of God under foot and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the spirit of grace?"--`Heb. 10:26-29`.

Only those who have been sanctified through the blood of the Covenant can do despite to it. Only those who have a knowledge of the Son of God can "trample Him under foot." The world in its ignorance cannot do these

things. So, "If we sin wilfully after that we have received the knowledge of the Truth" (not if the world sin wilfully, but if we sin wilfully), there remaineth no longer a share for us in the sacrifice of Christ.

For the others, there would still remain their share in the sacrifice of Christ, and their responsibility will be in proportion to their knowledge. We have large responsibility, because we have large knowledge. We have tasted of the Holy Spirit, we have been made partakers of it. The Apostle says that "those who despised Moses' Law died without mercy." There was nothing more for them then. They did not get eternal torment for disobedience to Moses, but theirs was the death penalty. Those who thus died will, nevertheless, have their share in the redemptive work of Christ.

Those who died under the Law will eventually have an opportunity to receive God's grace in Christ Jesus. But if they were cut off from life under the typical penalty of death, how much more severe would the penalty be upon those who have the understanding and enlightenment through the antitypical Moses--Christ! The intimation of the Scriptures is that such will die the Second Death for wilful disobedience. For such there is no hope of recovery whatever. Let this solemn thought be made emphatic. There will be a recovery from the death by Moses' Law. But for those who die the Second Death, there will be nothing further. They have had their share in the Atonement. They have counted the blood of the Covenant with which they were sealed an unholy thing. "Christ...dieth no more!"--`Rom. 6:9`.

CHARACTERISTICS OF A SOUND MIND

"God has not given us the spirit of fear; but of power, and of love, and of a sound mind."--`2 Tim. 1:7`.

IN THIS TEXT St. Paul is addressing the children of God--those who have left the world, who have turned their backs upon the things of sin and selfishness, who have been begotten of the Holy Spirit because of full consecration to God and to whom the Advocate has imputed His merit. They have received of His Spirit, the new mind, and so have the spirit of a sound mind.

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