The Watchtower, March 15, 1922
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Upon the earth disi ess of nanons with perplexity; the sea ami the waves I the ie-.i.less, discontented) rr.ring men's hearts failing them for fear and for looking to the thing” coming upon I he cat th (society); for the power of the heaven” (ecclesiasticisin »nau tn* shaken When ye see these things beg.n tn come to piss, then know that the Kingdom of God Is at hand Look up, lift up your heads, rejoice, for your redemption drawetb nigh—Matt 24:33; Maik 13 29. Luke 21 25*31
THIS JOURNAL AND ITS SACRED MISSION
THIS journal Is one of the prime factors or instruments in the system of Bible instruction, or “Seminary Extension”, now being presented in all parts of the civilized world by the Watch Tower Bible & Tract Society, chaiteied A. D. 1SS4, “For the Promotion of Christian Knowledge”. It not only senes as a class room whore Bible students ruav meet in the study of <lie dnine Word but also as a channel of communication through which they mav he reached with announcements of the bociety’s conventions and of the coming of its tiavehng rcpie^entatives, st}led “Pilgrims”, and refreshe I with icports oi its conventions.
Our “Deican Lessons” aie topical rehearsals or reviews of our Society's published Stldils mo^t entertainingly arranged, and very helpful to all who would inei it the only honoi.uy degree which the Society accoids, \iz., lc/6* Det Minister (V. I< AL), which translated into Lnghsh is Munster of God’s Wotd Our treatment of the International Sunday School Lessons is specially for the older Bible Students and teacheio. By some this feature is consideied indispensable.
Tin journal stands firmly for the defense of the only true foundation of the Christian’s hope now being so generally repudiated —redemption through the precious blood ot '‘the man Chi^t Jons, who gave himself a kuuohi [a corresponding price, a substitute] for all”. (1 Peter 1-19, 1 Timothy 2 0) Building up on this Miie foundation the gold, silver and precious stones (1 Corinthians 0: 1115; 2 Peter 1:5-11) of the Word of God, its fur rher mission is to “make all see what is the fellowship of the mystery which. . has been Ind m God, ... to the intent that now mis-dit be made Irmin by the chinch the manifold wisdom of God”—“which in other ages was not made known unto the sons of men as it is now revealed”.—Ephesians 3.5-9,10.
It stands tiee from all paities, s0(ts and creeds of men. while it seeks more and more to bring its every utterance into fullest subjection to the will of God in Chiist, a^ exploded in the ho\v Scriptures. It is thus free to declare boldly whatsoever the Lord hath spoken—according to the divine wisdom granted unto us io understand Ins unornmes. Its attitude is not dogmatic, but confident; for we know wlieieof w e a' i m, Beading with implicit faith unon the sure promises ot (.od It is hold as a trust, to be used only in his serxiic. hence our decisions lolat.’e to whit may and what mnv not appear in its columns must be according to our judgment of his good pleaMt.o, tne leachin; of Irs Woid, for the upbuilding of his peonle in grace and knowledge. And we not only invite but urge oui; readeis to piovc all its utterances by the imallible Woid to which reference i» constantly made to facilitate such testing.
TO US THE SCRIPTURES CLEARLY TEACH
That the church is “the temple of the living God”, peculiarly “his workmanship” ; that its construction has been in progress throughout the gospel a, c—ever snuo Chiist became the wo Id’s Redeemer and the Chief Corner Stone of his temple, thiough which, when linisho I God b blc-Mu < lui.l come ‘to all people”, and they find access 10 him.—1 Connihians 3:10, 17; Ephesians 2 : 20-22; Genesis 2S.il, Galatians 3.29.
That incintime the chiclin'’, shaping, and polishing of consecrated believers in Christ’s atonement for sin, progresses; and when the Ja^t of these “Jiving s'oncs”, ‘elect and precious,” shill hive boon made joady, the gio it Master Woikinn will bung all together in the fust iestimation and the temple shall be filled with his glory, and be the meeting place between God and men throughout the Millennium—Bev elation 15.5-S.
That the basis of hope, for the church and the world, lies in the fact^that “Jesus Christ, by the grace of God, tasted death for every man,” “a ran^oi'i foi all,” and wi.l be “the true light which bgbteth every man that cometh into the woiid'’, “in due time”.— Ilebiews 2 9; John 1 9; 1 Timothy 2’5, 0.
That the hope of the church is that «he mav be like her Lord, “-^ee him as lie is,” be “partakers of the divine nature',’ and share big glory as ills joint lieu —1 John 3 2; John 17 24; Romans b 17, 2 Bcter 1:4.
That the present n’i-sion of the church is the perfecting of the saints for the future work of service; to develop in herself every giace . to be God’s willies to the world , and io prepare to be kings and jmest& in the nest age—Ephes)., is 1:12; Matthew 2-1: 14, Revelation 1:6, 2<» 6.
That the hope tor the vvoild lies in the bJessmtrs of Knowledge and opportunity to be brought to all by Christ's Millennial kingdom, th© jestjtutjon of ail that w.m Just in Adam, io all the willing and obedient, at the bands of their Redeemer and Ins. gloimcd church-when all the wilfully wicked will be destroyed,—Acts 3:19-23; Isaiah 35.
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YEARLY SUBSCRIPTION PRICE. United States, §1 00 ; Canxda and Mischianeols Foreign, $150; Great Britain. Australasia, and South Africa, Ss. Arnencan remittances should be made by Expies oi Postal Money Oider% or by Bank Draft. Canadian, British, South African, and Austialasian iemittances should be made to In (inch offices only Remittances from scattered foreign territory mav be made to the Brooklyn office, but by International Postal Money Orders only.
(Frnctan ft (inflations of this journal appear in several lanquaqes)
Editorial Committee: This journal is published under the supervision of an editorial committee, at least three of whom have read and approved as truth each and everv article appearing in these columns. The names of the editorial committee are J F Rutherford, W. F Van Amburgh, F IL Robison, G H Fisher, E. W. Brenisen. Terms to the Lord*b Poor: AH Bible students who, by reason of old ape or other infirmity or nJ versify, are unable to p^y for this journal, will be supplied free if they send « postal card each May stating the”* case and requesting such provision We are not only willing, but anxious, that all such bo on our list continually and m touch with tho Berean studies.
Kniler *n Qt?Ac/n*r Jam*o • We do not, an a rule send a card of acknowledgment for a renewal op 4VOI1CC -O BUDSCrlDerS* jor a new subscription. Rece pt and =ntry if ■eoewalarn Indu tad within a month by change In expiration date, aa shown on wrapper Lbel
Entered at Second CI.tm Matter at Brooklyn, N
PostojJice ■undrr tho Act of March Srd, ]87»
CONVENTIONS IN GREAT BRITAIN
The International Bible Students will hold a general convention at MamJiestei, England May 4 to 7, inclusive. Manchester is centrally located and is e<bih accessible to lieland, Scotland and Wales as well as England , and it is expected there will be a large attendance of the Bible Students at this convention Arrangements aie being made for a largely advertised public meeting to be held dining the convention Bntish friends desiring further information should address the Convention Committee at the London office
A (omeation will also he held at London, June 23 to 26, inclusive It is expected that this convention will also be largely attended The Roval Albeit Hall has been taken for a public meeting foi Sunday, Juno 25 The meeting will be extensively adveit'sed and it is hoped a wide witness to the. truth may be given I oi further infoi mation address Convention Committee, Wiitcl. 'J’ower 1; & T feoneti, 34 Craren Terrace, London, W. 2.
RAILROAD RATES FOR CONVENTION AT PHILADELPHIA, PA., APRIL 13-16, 1922
We hare been able to pioeure the icmilar concession of fare and one half for the round trip in connection with this Contention The territory coieied bv the Passengei Association granting the special rate is ns follows New York state (east of and including Buffalo, Niagara Falls, Suspension Budge and Salamanca) New Jeisev, Penn-yliama (east of and including Eiie, Oil City, and Pittsbuigh), Delawaie, Maryland, District of Columbia, Virginia and West Virginia (east of and including Wheeling, Paikeis-burg, Kenora, Orange, and Norfolk)
As most of the New England filends will be passing through New Toils city, they mat obtain the special late for the lound trip Nett York city to Philadelphia on the certificate plan.
Fnends who Ine in terutmi ttest of that outlined above should pm chase a local ticket to the nearest point in this territory, then purchase a round tup ticket on the certificate plan to Philadelphia. As an example, if you lite in Columbus, Ohio, buy your ticket to Pittsbuigh, then change at Pittsbuigh and pmcliase a round trip ticket Pittsbuigh to Philadelphia on the certificate plan.
It will be necessary for us to show that 350 tickets have been purchased in the temtory covered by the above limits which have cost 67 ceuls or moie for the one way trip. Theiefore, fnends Being near to Philadelphia and whose tickets will cost 67 ceuts or more for the one way should travel bv tail and be sure to travel on the certificate plan. By doing they will help to make up the required 350 tickets, which will mean quite a saying for the fnends conn g from a greater distance.
All friends tiaieling on the certificate plan should get a certificate showing that they are purchasing their tickets “Account of the I B. S. A. Contention, Philadelphia, Pa., April 13 to 16” at the time they purchase their going tickets.
Tickets on the certificate plan should be purchased April 10th to 15th, not befoie or after, and will be good for return not later than April 19th
ROOMS AND MEALS
Communications legarding accommodations should be addressed to G. G. Callioon, 6019 North 10th St., Philadelphia, Pa„ and not to the Society. Advise Brother Calhoon as early as possible.
Arrangements have been made to serve meals at a moderate rate tn the same budding as the convention sessrons will be held.
Meetings on April 13, 14 and 15 will be held in Moose Auditorium, 1314 North Broad Street. The Metropolitan Opera House, Broad and Poplar Streets, has been engaged for all day SL_day, April 16.
AND HERALD OF CHRISTS PRESENCE
Vol. XLIII
Maech 15, 1922
No. G
APPLYING THE HEART UNTO WISDOM
"So teach us to number our days, that we may apply our hearts unto wisdom.”—Psalm 90:12.
IN a previous issue of The Watch Tower the distinction is shown between knowledge and wisdom, between false or worldly wisdom and true or heavenly wisdom, with explanations illustrating each of the fixed rules. Herein we consider the acquisition of wisdom and its practical application.
The text first above given is the expressed sincere desire of Moses. It was written, however, for the benefit of Christians. “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.” (Romans 15: 4) With propriety we who are consecrated to the Lord apply the text to ourselves.
To number our days means to count them; to enumerate them; to enroll them, that a proper appreciation of the length of time given to do a certain work within ourselves may be had. Apply means to engage and to employ diligently, or to give close attention to, and to put to use properly our time and energies.
Moses dwells upon the fact that man’s davs are but few and many of these arc spent m sorrow and laborious efforts. The Christian can appreciate this, knowing that all Christians who attain to the goal must die like Prince Jesus before reaching that prize, and that the days for proving loyalty to the Lord while in the flesh are but few. The reverential mind desires to be instructed in the right way; and this is the thought conveyed by Moses’ words. Expressed in more ordinary phrase, we prav that the Lord may enable us to so count and consider the time that is ours that we may properly employ that time in giving our best endeavors, our love and devotion, to his cause.
BEGINNING OF WISDOM
One who pursues a course contrary or in opposition to God’s Word is designated in the Scriptures as a fool. A fool is the very antithesis of a wise person. “The fool hath said in his heart, There is no God.” (Psalm 14:1) There are many educated fools. The learned infidel is in the fool class. The unlearned who does not believe God and refuses instruction from his Word is likewise in the fool class. It follows, then, that the learned man, as the world understands learning, is not
necessarily a wise man. “For the wisdom of this world is foolishness with God: for it is written, He taketh the wise in their own craftiness.”—1 Corinthians 3 • 19.
The worship of men is never indulged in by strong-minded or wise persons. Those who worship men for any cause belong to the fool class. “Therefore let no man glory in men.” (1 Corinthians 3: 21) Hero worship belongs to this class. It is the result of devilish wisdom.
It is written: “The reverence of the Lord is the beginning of wisdom”. The perfect man Adam, possessing a perfectly balanced brain, was endowed with the organ of veneration. Therefore by nature he would worship God. He deviated from the path of wisdom and became a fool in the sense that he did not regard the divine commandments. His children were all born imperfect, and therefore the organ of veneration m each one was dwarfed. It is to be presumed that all persons born under reasonably favorable circumstances possess some natural reverence. Some have more and some less reference. But a person devoid of reverence does not become wise.
The one who has a desire to worship God begins to acquiie knowledge; and if this knowledge is properly applied, it leads to wisdom ; but if improperly applied, the person remains a fool and often becomes more foolish than ever. The beginning of wisdom, therefore, is maiIced by the fact that one believes that Jehovah is God and the rewarder of all who diligently seek him. Such a man realizes that he- was born a sinner and because of Ins inherited imperfections he needs some help. He acquires some knowledge that Jesus is the great Redeemer. He believes that to be true, and has a sincere desire in his heart to obey the Lord and to become a recipient of his favor and blessings. Thus God draws such a one to Jesus. “No man can come to me, except the Father which hath sent me draw him.” (John 6:44) Such a man, then, with a reverential mind and humble heart desires to come into harmony with God. To him Jesus says: “I am the way, the truth, and the life; no man cometh unto the Father but by me”. (John 14: 6) This man now seeking for truth has an opportunity to become wise.
CHRIST OUR WISDOM
St. Paul wrote “Chri-t Jesus ... is made unto us wisdom, and iighteou-ness. and sanctification, and redemption’’. (1 C'oimthians 1: 30) Chnst Jesus is made unto us wisdom m two ways, to wit: by precept and by example. By precept is meant a commandment or au-thont.itive ride of action or authoritative instruction. As spokesman of Jehovah God, the Lord Jesus gives authoritative instructions and commandments to his followers. He expresses the divine rule of action that makes one wise. “If ye love me, ye will keep my commandments” The vise man endeavors to keep the commandments of the Lord.
By example is meant a true pattern to follow. Jesus took the proper course, leaving us the example that we are to follow m his steps. (John 13: 15; 1 Peter 2:21) It the one drawn to Jesus by Jehovah would become wise, he must now follow the instruction and the example of Christ Jesus; and doing this, Christ Jesus is made unto him wisdom. Nov to such a one the Lord Jesus says: “If any man will come after me, let him deny himself, and take up his cross, and follow me”. (Matthew 1G : 24) That means consecration. This step of self-demal or consecration to do the will of God taken, Christ Jesus, the great high priest, imputes his merit to the one consecrating and presents him to Jehovah; and based upon the merit of Christ’s sacrifice God justifies the one thus consecrating. Justification means made right with God. This justification comes because of the merit of Christ Jesus; hence Christ Jesus is made unto us righteousness.
God’s part of sanctification is an instantaneous matter. The one thus justified he begets by his own will through the Word of truth and anoints him by reason of receiving him into the body of Christ, and sets such aside for his own use. The standing of such a one then is in Christ Jesus, which standing is instantaneous. But the person now who has become a new creature must develop the fruits and graces of the spirit. This is a work of sanctification on his part, which must be done through Chnst and wlunh must continue until he is made in the image and likeness of God’s dear Son. If this righteous course is followed consistently and persistently unto the end of his earthly career, it is the vise course and leads to deliverance and to glory; and thus Christ is made unto us deliverance.
GROWING IN WISDOM
It is assumed that the one here under consideration is now a new creature in Christ Jesus and desires wisdom. How may he acquire it? St. Janies answers: “If any of you lack wisdom, let him ask of God, that giveth to all liberally, and upbraideth not; and it shall be given him. But let him ask m faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.” (James 1: 5, 6) The sincere Christian desiring to grow in wisdom is instructed to go to God in prayer, believing that God will reward him, asking in faith through the merit of Christ Jesus; then to study the Word of God and diligently apply his mind and heart to gam a knowledge thereof, and then to obey the commandments of the Lord. This necessarily leads him in the proper course of visdom. Every question that may arise m his nnnd concerning Ins course he v ill find answered according to the fixed rules of the Lord as set forth in the Bible. And rendering himself in obedience to these fixed rules will make him wise according to the rule of divine wisdom. “For the Lord giveth visdom; out of his mouth cometh knowledge and understanding. He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly. He keepeth the paths of judgment, and presen eth the way of his saints.”—Proverbs 2: G-8.
SOME PRACTICAL APPLICATIONS
Ho who would be vise must receive instruction from the divine teaching and follow the same. Lucifer fell because he disregarded the divine instruction and leaned to and followed his own understanding. Knowing the weaknesses of new creatures who are yet dwelling in the imperfect oiganism of flesh, Satan attempts to inject into the minds of such as are susceptible to his machinations the same disposition possessed by himself, namely, a disregard for the Word of God and a leaning to human reasoning and understanding. Such a course is not vise, but foolish. “The fear of the Lord is the instruction of wisdom; and before honor is humility.” (Proverbs 15:33) Having once learned that Christ has become unto us wisdom, then it would be foolish to disregard the Word of God and set un against it our own imperfect reasoning. “Trust in Ike Lord with all thine heart; and lean not unto thine ovn understanding. In all thy ways acknowledge him, and he shall direct thy paths.”—Proverbs 3: 5, 6.
Humility means to be submissive to the Lord. The opposite of humility is selfishness or pride, or love for self, or desire to be admired and complimented by other persons. Such a one is led to take himself too seriously; to come to the conclusion that he is unusually wise and that it is his duty to give to the world some new interpretation of the divine plan entirely at variance with what he has learned of the divine plan as set forth in the Studies in the Scriptures. Although v.hen the question is plainly put, he admits that all he knew of the divine plan he gathered from first reading the explanation of the Bible as set forth in the Studies in the Scriptures, yet he becomes imbued with the idea of his great importance and that he is specially delegated by the Lord to bring forth something new and startling. He has failed to heed the admonition set forth in Proverbs 3: 5, 6. He should now note the further instruction of the Lord: “Be not wise in thine own eyes; fear the Lord, and depart from evil”.—Proverbs 3: 7.
Even the dumb brutes know where they have been fed and return for more food. Every ox knows his stall. The Lord has promised to feed his people who diligently seek him; and it may be depended upon that he w ill do it. He has his own proper course of doing it. and he does not favor the proud of heart. “Be clothed with humility; for God resisteth the proud, and giveth grace to the humble.” (1 Peter 5:5) This is divine wisdom expressed.
The one who rejoices in the Lord’s way, who appreciates the fact that we are at the end of the world, that the Lord is present, directing his harvest and gathering together his saints, and that in due time he will make effective to all the merit of the great ransom sacrifice, joyfully follows where the Lord leads. He rejoices to submit himself under the mighty hand of God, and to him is constantly fulfilled the precious promise: “'The path of the just is as the shining light, that shineth more and more unto the perfect day”. (Proverbs 4:18) This does not mean that God is going to reveal a new plan; for he has but one. But it does mean that to the wise the Lord constantly illuminates Ins revealed plan, and that is seen and appreciated more and more clearly.
Some are disposed to tell everything they know about their own affairs and much more about their neighbors’, of which they know7 positively nothing. Such a course is not applying one’s heart to wisdom. It is not wise to tell others even thing about one’s own affairs It is not wise to parade one’s imperfections and defects before others, nor even one’s admirable qualities. The probabilities are that those will be found out soon enough. “A fool uttereth all his mind: but a wise man keepeth it in till afterwards.” (Proverbs 29:11) “A fool also is full of words.” (Ecclesiastes 10:14) “Wisdom rcsteth [abides or remains] in the heart of him that hath understanding : but that which is in the midst of fools is made known.”—Proverbs 14: 33.
One who talks too much is often found busybodying or meddling in the affairs of others. Such is not the course of wisdom. “Every fool will be meddling.” (Proverbs 20 : 3) God’s Word must be the standard by which we determine true wisdom.
Let us remember that God has set the members in the body as it pleaseth him. (1 Corinthians 12:18) If your brother has some duty or service to perform which has been assigned to him and this is none of your affair, let it alone. Do not try to exhibit your learning or ability by interfering with something that is none of your business. Each one’s responsibility is to the Lord; hence “study to be quiet and do your own business”. (1 Thessalonians 4:11) Meddling in other men’s affairs often brings suffering. Quite frequently the one who meddles suffers much, and may begin to think that this is suffering for righteousness’ sake. Not so, however. “Let none of you suffer ... as a busybody in other men’s matters.” (1 Peter 4:15) Meddling and talebearing lead to contention. Is it wise, then, to indulge in gossip, repeating of rumors, bearing tales, or meddling in other men’s affairs? The Lord’s Word answers: “A fool’s lips enter into contention, and his mouth call-eth for strokes. A fool’s mouth is his destruction, i --I his lips are the answer of his soul. The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.”—Proverbs 18: 6-8.
Slander means speaking in a manner derogatory of or injurious to another. Suppose you hear something about your brother w-’hich is very uncomplimentary. You do not know whether it is true or false, because your information is based merely upon hearsay. Whether true or false, it would be slander to repeat it. Would it be the part of wisdom to repeat it? The Lord’s Word answers: “He that hideth hatred with Iving lips, and he that uttereth a slander, is a fool. In the multitude of words there wanteth not sm; but he that refraineth his lips is wise.” (Proverbs 10:18,19) The devil is the chief slanderer. To indulge m slander, then, means to follow his foolish course and not the divine or wise course. “Be ready to every good work; to speak evil of no man.”—Titus 3 : 1, 2.
Meddling, talebearing, and slander are fruits of the evil one; for he is a meddler and a slanderer. His course was verv unwise. It would be unwise to follow it. Sometimes a brother is placed in a certain position of sen ice in the church. Others in the congregation envy him and because of that condition of heart begin to meddle, to bear tales, to indulge m evil surmisings, evil spuakmg, false accusations, all of which lead to strife. Thus strife and bitter speech are uttered by the same mouth that praises the Lord. Such a course leads to a division in the class. Satan was the instigator of the trouble; and when the division of the class results Satan has ga ined a .victory over the brethren. These claim to be brethren in the Lord, are at one upon the doctrines, yet refuse to meet together and fellowship one another. Brethren, such is not a wise course. Such condition ought not to be. To what master are you rendering sen ice? If to the Lord and Master of the church, then there will be an absence of bitterness and strife and division. There will be love and a willingness to be long-suffering with one another’s weaknesses and jet be kind. Be assured that if there is bitterness and envy existing in your class amongst the brethren, and that you find in your heart some such bitterness, all who are in such condition are not following the course of divine wisdom. Maybe you think that you are wise in taking the course that jrou are taking. But examine your heart according to the divine standard. You will find it to read: “If ye have bitter envying and strife in your hearts, glory not, and lie not [by your course of conduct] against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work.” (James 3: 14-16) Let every class of Bible students that reads these lines, and every member of such class, where there is strife or division ask himself or herself honestly the question, Am I following the course of divine wisdom or am I being guided by false wisdom?
Remember again the commandment that Jesus gave to the new creation: “That ye love one another as I have loied you”. If this proper, divine, unselfish, pure love exists, a division in the class will be an impossibility.
HEAVENLY WISDOM
As new creatures in Christ we earnestly desire to serve our heavenly Lord and Master acceptably to him. To gam the heavenly prize we must become wise according to the divine standard. If we are wise, we will obey the commandments given to the new creation by the Lord (John 13: 34, 35) If there are some members of the ecck-sia who insist upon being meddlers, faultfinders. slanderers, backbiters, ot contentious, let every one who desires to have the divine wisdom avoid such a course and follow the right course of living and conduct, being guided by a humble and teachable spirit.
Concerning the true wisdom which cometh from the Lord, St. James says: “The wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown m peace of them that make peace.” (James 3: 17, 18) This Scripture is often misconstrued and misapplied. To illustrate: A member of a class has a high opinion of himself or herself and makes it his or her business to be a kind of spiritual policeman for others of the class. Such self-constituted police officer is imbued with the thought that is it his or her duty to censor the walk or course of conduct of others of the ecelesia. The action results in disturbance and trouble. The self-constituted policeman justifies himself or herself, how over, upon the theory that it is Ins or her duty to first insist that all must be pure before there can be any peace, and that he or she will not permit peace in the class until able to so correct the others that they will walk according to his or her idea of a perfect standard. The self-constituted policeman says m substance: ‘I stand for principle and 1 propose to straighten out things in this class’. This brother sees not that what he calls principle and for which he stands is his own nitei p rotation of the proper or impiopei course to be pursued. In almost every instance he is violating the Scriptures by leaning to his own understanding and not trusting in the Lord and following his way. (Proverbs 3: 5, 6) Principle really means God’s law' or expressed will It is the divine rule of action for the governing of intelligent creatures. He who stands strictly for principle must be guided strictly by God's Word. It will be noted that St. James doos not say that divine wisdom consists in one broihei purifying the course of another. There is no text in the Bible which says that it is the duty of one brother to punish another and thereby effect his purity. On the contrary, the divine rule is expressed thus: “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted”.—Galatians 6: 1.
Any attempt to help a brother into a better and purer course should be done in a meek and kind way, the purpose being to help him bear his burden and not on the contrary, to increase the brother’s burden. Usually one who attempts to be the spiritual policeman of the rest of the class regards himself as of great importance. Of such the divine expressed wisdom is: “'If a man think himself to be something when he is nothing, he deceiveth himself. But let every man prove his own work.”
FIRST PURE
Where one brother has caused an offense to another the Lord lays down the principle or rule of action which must be followed. (Matthew' 18:15-17) 'Phis diune code of procedure cannot be violated without follow mg an unwise or foolish course. There are some offenses committed against the church, and the church as a body should deal with such in the manner pointed out by the Word of God. Under certain circumstances the chinch properly would disfellowship a brother; but there is no place in the Bible that authorizes the church to inflict upon any member punishment with a view to injuring or disgracing him. The disfellowshiping is a punishment of course; but it is inflicted for one purpose and one only, and that is to try to awaken the brother to his own danger and to help to pet him atvay from the adversary’s influence and to fully recover him. There is no just cause or excuse or justification for doing injury to another in the church or out of it. Christians are commanded to do good unto all as they have opportunity, and especially unto the household of faith. Hence where a brother is properly disfellowshiped, the ecelesia should stand ready at any time when he shows a disposition to repentance and reformation to do everything possible to restore him. Satan is the one who would be interested in destroying the brother. Let no child of God render aid to Satan. Anyone who follows a course of attempting to drive a brother or a sister away from others of the Lord’s people is following a course directly opposite to divine wisdom. If a separation becomes necessary, let it be done in kindness and with purity of heart, and without indulging in vindictive or bitter speech.
But what did St. James mean when he said that divine wisdom is “first pure”? He meant what he said, that each one is to walk according to the divine standard of wisdom, purifying himself. The hope of the wise is to be made like the Lord Jesus and to be with him “And every man that hath this hope in him purifieth himself, even as he [the Lord] is pure.” (1 John 3: 3) “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” (2 Corinthians 7:1) Read this Scripture with the emphasis on ourselves. We should follow God’s Word and not our oivn imperfect understanding of things. “Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar.” (Proverbs 30: 5, 6) The purity here referred to means purity of thought, purity of word and of conduct. It means that one is without fraud or deceit, is sincere, open and above board, loving the light and the truth and following it. It means the heart and mind which accepts the Lord’s Word as final. It means one who docs not deceive himself into believing that his own conclusion is superior to God’s expressed will.
“Blessed are the pure in heart; for they shall seo God.” (Matthew 5:8) The ones that enter into the kingdom must have “e’ean bands and a pure heart”. (Psalm 24:4) The Christian is admonished to think upon pure things. (Plnlippians 4: 8) If vou see others doing wrong by slander, illwill, backbiting, or other wrongful course. Tie not partakers of their sms; keep thyself pure’. (1 Timothy 5:22) If every one were pure of heart and pure of speech, there could be no strife. Nothing but peace would follow, because “the words of the pure are pleasant words”. (Piweihs 15: 26) Therefore we can see the force of St. James statement that divine wisdom is first pure. Then it necessarily follows that peace will prevail amongst the people of God. Let each one, then, look well to himself, purify /m oit’ii heart, and mind and conduct; refiain from faultfinding, meddling, backbiting or injuring a/mthei in any way; put away all selfishness, pride, and ambition, and follow the divine admonition to “love one another with a pure heait” (1 Peter 1'22), and peace will follow.
PEACEABLE, GENTLE AND FORGIVING
"Then peaceable.’’ Divine wisdom is “'then peaceable". There is no justification or excuse for stufe amongst the Lord's people, even though it becomes neces-ary to disown some because of impurity. Such positive action should be taken m a firm, yet kind and loving way. bitter words being entirelv absent. Divine wisdom instructs: “Follow peace with all. and holiness, without which no man shall sec the Lord”.—Hebrews 12: 14.
If the course of a Christian is in harmony with the divine Word as taught by Jesus, both by precept and example, then such a one will dwell in peace. Jesus is called the Lord of Peace. “Now the Lord of peace himself give you peace always by all means.” He who is m Christ, following the course of divine wisdom, has the promise that “the peace of God which passeth all understanding shall keep your hearts and minds through Jesus Christ”. (Plnlippians 4:7) One who is impure of heart or conduct will find trouble in his conscience and m his heart and will not possess that peace; hence the necessity of first purity in self, and then will follow this peace that passeth all human understanding. Therefore let every one purify himself according to the divine standard and perfect peace will prevail in the ecclesias. Meditation upon divine wisdom will establish peace in the heart and mind.—Isaiah 26: 3.
"Gentle and easy to be entree'-d." Divine wisdom develops gentleness m one who follows it. To be gentle means to be mild, affable and kind, even under a trial of long-sufl’crmg; not austere, sour or harsh, but placid, mild aud meek. Mild implies that one has a temper not easily provoked; while meekness shows a spirit that has boon schooled into mildness by suffering. Moses suffeied much and became the meekest of the meek. David endured great hardships and suffering and became gentle. Gentleness is Godlike After David had fought with the Philistines time and again in the lulls of Jiidua ,in<( had been delivered from them and others of his enemies, he composed and sang a song of praise, extolling the name of Jehovah, in which he said: “Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up. and thy gentleness hath made mo great”. (Psalm 18.35) The apostle Paul in his second epistle to Timothy, instructing him in the qualities that must be possessed by one pleasing to the Lord, wrote “'Pho servant of the Lord must not strive; but be gentle unto all, apt to teach, patient”.—2 Timothy 2: 21
“Easy to bo entreated” means that one who has suffered an injury from another is willing to hear the prayer or petition of the offender and hoar it with a sympathetic oar; and not only hear it. but bo glad to forgive and forgot and to lender all aid possible to help the one who has been unfortunate. We pray God to forgive us our trespasses as we forgive those that trespass against us. He expect hmi to do so if we ask m faith.The one who is developing according to the divine wisdom desires to be Godlike; therefore willing to forgive those who trespass against him. Such ones realize that all are imperfect and all come short; that all must ask forgiveness of the Lord and must be willing and anxious to develop and mamlest this Godlike attribute.
MERCIFUL, LOVING AND JUST
‘‘Tull of mercy and good fruits.’’ To be merciful means to be compassionate; to look with pity upon the uiifoitunate. It means forbearance to inflict punishment where punishment might be justly due. “For thou, Lord art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.” (Psalm 86; 5) “With the merciful thou wilt show thyself merciful.” (P»alm 18: 25) “Blessed are the merciful, for they shall obtain mercy.” (Matthew 5: 7) Again divine wisdom says: “'Be ye therefore merciful, as your Father also is merciful.... Condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven.” (Luke 6: 36, 37) Mercy makes a distinction between wrong and wrongdoers. No Christian can have sympathy with wrong; but he can exercise properly a compassionate feeling toward one who has done wrong when such a one tries to recover himself or manifests sorrow for such a wrong.
“Good fruits” means that which results from doing good. One who is following divine wisdom is endeav-onng to do good unto all, and thus there results to him the good fruits of the spuit
"JI'if/iout partiality.” Partiality means to show favoritism to one person or one side and therefore not to deal justly and honestly with all, P>ut the one who is following divine wisdom strives to hold the balance of justice with an even hand and to deal honestly and iairly v ilh all. The apostle Paul again says m writing to Timothv : ‘T charge thee before God. and the Lord Jesus Christ, and the elect angels, that thou observe these things without piel'ernrg one before another, doing nothing b\ partiality" (1 Timothy 5:21) Divine ■wisdom, then, direct' that the Christian deal justly with all paificiil.irh with his brethren.
HONES!—NOT HYPOCRITICAL
"II dhout hypocrisy A hypocrite is one who plays a ]>ait oiitwaidly but who inwaidly takes a different attitude, one who pritmds to virtue and piety but who has an evil heart. Hypocrisy is an attribute of Satan. It is deception; and one of the devil’s names, serpent, means deceiver. To be without hypocrisy, then, means to be open and above boaid, fair and honest: not feigning to do one thing and then doing another. The scribes and Pharisees were hvpoci ites They pretended to represent the Lord, when m fact they were the children of the devil. (Luke 11 . -1-1 ; John 8. 11) The inspired witness of the Lord speaking divine wisdom to the Christian says: ‘'‘Laying aside all malice, and all guile, and hypoci isies. and envies. and all evil speakings . . de
sire the sincere milk of the word, that ye may grow thereby’’.—1 Peter 2’ 1. 2
'Phus we see that he who becomes wise according to the divine standard is first pure by being washed in the blood of Christ and through the transforming influence of the Word, sanctified through the truth, purity mg himself both outwaidly and inwardly. Such a one, then, is at peace with God and has the peace of God and desires to dwell in peace. But self-purity, however, is first: then comes the peace. He desires peace and harmony and unity with the brethren and strives to develop the Godlike qualities of gentleness, compassion, and love. He, then, who keeps before his mind the perfect pattern Christ Jesus and who feeds upon the Word of God and the words of the Master learns to appreciate that God has made Christ unto him wisdom.
Remembering, then, that wre have but a short time to develop the heavenly wisdom, let each one make the prayer of Moses his prayer, that we may so number our days that we may applv our hearts unto wisdom, that true wisdom wmeh cometh from above, and which develops m one who learns it the Christhke character. The Christian, then, should carefully and soberly number his days. He should count them as so many privileges and opportunities to grow in the likeness of the Lord and to show forth his praises who has called him out of darkness into Ins marvelous light ; and m doing so he should be anxious and willing to render aid and comfort and assistance to others of his brethren who are likewise striving in the same narrow way to grow into the same Christ likeness. To walk in the paths of wisdom means to travel the way unto life eternal. Appreciating, then, the distinction between the false and the true wisdom and the practical application of divine wisdom, we can have a better understanding and appreciation of the words of the wise man who said: ‘‘Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gam thereof than fine gold. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. Length of days is in her right hand; and in her left hand riches and honor. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her; and happy is even one that retaineth her.”—Proverbs 3:13-18.
WISDOM
“Happy flu: man who w i-dom can obtain, Anil getteth undeistanding Ti< a prize r.u better than the silvers merchandise. In value greatei than the latent vein Of sparkling ore; than the rich mby’s gem Alore piecious: man’s ideal world displays Naught that can equal her; since length of days “In her right hand shines like a diadem, While wealth and honor in her left appear. Her ways are truly ways of pleasantness. And all her paths are paths of peace, To him that dares, unmoved by tim’rous fear, Hold her with firm and steadfast grasp, she’ll prove A tree of life! Thrice happy he who can retain her love I"
FULLNESS OF JOY
"Esteem it all, joy, my brethren, when you fall into various trials; knowing that the proof of your faith produces patience. But let patience have a perfect work, so that you may be perfect and complete,
deficient m nothing."—James 1:2-4, Diaglott.
TO THE natural man the path of the Christian is exceedingly dreary and doleful. There seems to be nothing to attract, nothing to enjoy, nothing to give pleasure. The pi onuses ot reward to be given at the end of the way arc vague and visionary. The policy of the woild appeals at the head of a daily paper: “I don’t want something way off in the future; I want mine right here and now
To the fully consecrated Christian the very reverse is true. Everything about him is transient and illusory. The glittering tinsel is not gold. The gaudy display does not satisfy the heart; the strain of life does not bring rest, nor the possession of gold give happiness and peace. To him the only things worth while are those promised by God, to be realized and enjoyed in the future.
The natural man has little or no faith m God and usually no belief in his promises. He passes them by indifferently as a sheep would pass a gold coin. Why bother himself with such things? But the Christian has all faith in the promises of God. To him they are more valuable than the gold bonds of any earthly government. They are the most valuable of all his possessions, including his present life.
Joy is that which delights and gladdens. Under the misrule of Satan it is exceedingly scarce and hard to find. The little that is found is a low-grade ore. Few expect to find it. Many spend their time and energy seeking for anesthetics to deaden their pains — wine to drown their sorrows, and opiates to cause forgetfulness of distress.
The words of our text imply that beneath the Christian’s earthly troubles lie hidden mines of joy which, when found, yield immense treasures of wealth. The worldly prospectoi would not think of locating a mine beneath such rubbi-h
Most Chi ntian- me inclined to pay little heed to the Apostle’s suggest ion But it behooves us as consecrated Chiistians to give close hoed to every woid from the Lord and his apoJles Let us follow the Ap<Hlr'-. lead:
“Mv Imthren”. This is a loving salutation to fellow traveler- en route to the kingdom.
CHRISTIAN MATHEMATICS
'•Esteem”: Reckon, account, take into account as an asset, consider valuable. Sometimes it may be difficult to determine whether a possession is an asset or a liabil-itv. Supjio.se a man has a farm with a possible value of $2,000. There is a mortgage of $1,500 against it, liable to be foreclosed on short notice. The soil is poor, and there is a part so rocky and hilly that it cannot be worked. The farm w ill produce only enough to pav the interest on the mortgage and leave a bare pittance on which to live, with nothing to pay on the principal or to lay by for a “rainy day”. He might sell his $500 equity for a few dollars, but that would not sustain him long nor buy a better faun. If he can retain the property he will be able to sustain life a few years longer. It is hard to tell w hether the farm is an asset or a liability.
In his extremity he seeks the assistance of a fnend. The friend looks the farm over and tells him that the most unlikely part of the land is i eally the most valuable. Ho advises him to sink a shaft through the rocks and he will strike a valuable mine. He offers to lend an outfit for sinking the shaft. The ownei believes his friend, and takes advantage of the generous offei He must work alone, foi he has no money with which to hue help, and no credit. In due time he reaches the valuable mineral. What a change1 In one day liora poveity to riches! Is there any question as to whether the farm is an asset oi a liability? Thore is nothing more on it than before. Knowledge and woik have brought the hidden wealth to light
MILLIONAIRE CHRISTIANS
A man m northern Minnesota owned a quarter section of land in the scrub-pine timber district. He was a poor man and needed money. He offered the fai m for $1,600—$10 per acre. No one wanted it. The soil was too pool for farming and the timber too poor to market. Finally someone bought it on a speculation, for there were vague rumors that iron had been found nearby. The purchaser sold it for a few thousand dollars, realizing a good profit. The rumors inei eased, and it was turned over several times at ever-increasing prices The last owner received $50,000 a month loyalty for the mines discovered beneath the surface.
Here and there people of the world make great fortunes. Why does not the Lord give some brother a hint about such a farm9 Why does not the Lord give all his people the information when there aie such extraordinary opportunities for acquiring wealth? How much might be used for the spread of the truth '
Is not the Lord interested in the welfare of his people? Surely. He knows where the richest ore bodies are. but he prefers not to have his loved ones woik nch earthly mines, but rather mines of the true riches of heavenly treasure. To this end he directs their attention to mines all about them and gives special directions how they mav be worked to the best advantage.
At best we have but little of this life. We may be able to eke out a living for a few years. Death holds a mortgage against u.-. which may be foreclosed at any time. There is little prospect of laying up anything for the future of this life.
Is the present life—our farm—an asset or a liability? Troubles, trials, and besetments hinder us. In our perplexity no turn to Christ.
SINK A SHAFT OF FAITH
The Lord informs us that our trials, difficulties, and distresses aro a valuable part of our possessions. He advises us to sink a shaft of faith into the stony, hilly part of our lives. We shall strike a mine of rich returns of jov—the very thing all long for but which the wealth of this world—if wc had it all—cannot buy. The undesirable suddenly becomes the most valuable part of our lives. Our Lord desires ns to have the best he has to give. “These things Lave I spoken unto you, that my joy might remain m you, and that your joy might be full.'’—John 15 :11.
The kingdom could not be a state of happiness were no joy to be had. Joy does not lie in wealth, health, beauty, honor; power, official position, or authoiity. These propelly utilized are acccssoues to joy, but not joy itself, Many who have gieat posses1 ions arc unhappy. Some commit suicide in older to end their troubles. Lucifer has a kingdom, but has no joy.
Joy is a feeling arising from the expectation or realization of some good. The highest joy arises from an understanding of God and his plan for bestowing good things upon those that love him. No lasting joy is ever attained otherwise, either in this life or in that which is to come. God has so decreed.
The Christian’s joy may abound amid the greatest trials, adversities, and commotions of life. With the poet, the child of God can joyfully sing:
“Content with beholding his face.
Aly all to his pleasure resigned, No changes of season or place
Can make any change in my mind: VVIule blest with a sense of his love, A palace a tov would appear;
And prisons would palaces piove.
If Jesus still dwelt with me there.”
The apostle Paul had this joy: “Great is my boldness of speech tow aid you, great is my gloiymg of you; I am hllod with comfort, I am cacecdiiiy 'joyful in all my tribulation. l’or. when we were come into Macedonia, oui flesh bad no rest, but we were troubled on every side, without were fightings, within were fears.’’ (2 Corinthians 7: 4, 5) Not joyful lccau«e of the troubles, but joyful in them, because he recognized God’s overruling care and power and purpose in them all.
QUESTIONS AND ANSWERS
MINISTERING SPIRITS
UHSTION: T understand that there are guardian angels watching over the Lord’s saints, helping them to make their calling and election sure. Is this the correct thought?
Au.iucr It is important that every Christian should have the eyes of his understanding opened, that he may see by faith that which was shown to Elisha and his servant literally. During this gospel age the Lord does not open our natural eyes to see the wonderful pro isions he has made for us, and his power for our protection: but instead he gives us a still better knowledge of the subject through his Word of grace and truth, so that we are enabled to walk by faith and not bv sight; to see the armies of the Lord encamped round about us and to recognize their protection of us without any miracle being performed upon our natural sight None of us are sufficiently strong to pass through the fight of Christian warfare without just such assistances as these which the Lord has provided, and which faith beholds, accepts, lays hold of, rests upon, and is strengethened by.
The Bible speaks of good spirits, good angel beings in contradistinction to the evil spiritism which is of Satan and his fellows, the fallen angels, the wicked spirits in exalted positions. (Ephesians 6:12) We believe that this is so, and and spiritists admit that there are both good and evil spirits. They are sure that there are evil spirits, because they know how those have ensnared them in evil, enticed them into sm. Thcv know that they are what the Scriptures term “lying spirits’’, because they have been lied to by the spirits which communicated with them: but they insist that there are good spirits, and they think that sometimes they have had communications with these. But this proposition we dispute: we hold that all the rappings, wonderdoing, and other manifestations of so-called spiritists are from the evil one and his consorts entirely.
A small amount of common sense should convince anyone that the holy angels must have something better, higher, nobler, to do than are the various practises of these so-called spirits who speak through mediums and by obsession. Indeed, we hold that the good spirits, the holy angels, make no communications with man now: that these communications belonged to a previous time, when they were appropriate and necessary as the channels of divine communication. We do not need their ministry through mediums today, and we are specially forbidden to seek communication or knowledge through such channels: this for the same reason that we do not need the testimony of any supposedly inspired seers and prophets today; for God has made abundant provision for us through the prophetic utterances of the past, to the intent that we of this gospel age should walk not by sight nor by communication with the angels, but by faith. We may realize no less clearly, but even more clearly than did the ancients, that he who is on our part is more than all they that be against us: we may discern by the eye of faith that “the angel of the Lord encampcth round about them that fear him, and delivereth them”: we may realize that all the powers of heaven—“more than twelve legions of angels”—although invisible to us, are nevertheless present, and fully subservient to every will of our glorious Lord: and that thus surrounded and thus protected, we are living “under the shadow of the Almighty”, and, as it were, in the hollow of his hand.
In this connection we are reminded of our Lord’s words respecting his faithful disciples, his “little ones”. He assures us that the very humblest of those who are his have high connections with the heavenly throne, saying: “Their angels do always behold the face of my Father which is in heaven”. (Matthew 18:10) That is to say, as the angels aie all “ministering spirits, sent forth to minister for them who shall be heirs of salvation [the gospel church]” (Hebrews 1: 14), there are some of them who have a charge, a watch, a care over each member of the body of Christ. Perhaps one guardian angel to each saint, perhaps more than one: but we have the Lord’s assurances that his provision is sufficient. One thought that our Lord’s words give us is that these holy angels, charged with ministering to and caring for the elect, are in no danger of being detained so that they must wait for a long time on more important business before having access to the Father: on the contrary, they always have access to him, they can always see his face; and through the Redeemer, and by these agencies, God is ever ready to respond to our cries and to cause all things to work together for good to them that love him.
‘‘EVERY MAN IN HIS OWN ORDER”
Question: Do the Scriptures teach that the ancient worthies will be resurrected before the church is completed and changed to glory?
Answer: No, the Scriptures do not so teach, as we understand them. On the contrary, it seems that we could not reasonably expect the ancient worthies to be resurrected untd after all the members of the body of Christ are raised to glory and forever united with the Lord Of course anything is possible with Jehovah, but it hardly seems possible in the carrying out of his plan as outlined in his Word.
The three covenants enable us to understand this matter. Abraham married three wives, and these wives foreshadowed or typified the three covenants. Hagar, the bondwoman, was the mother of one son, who foreshadowed the law covenant made with Israel at Mount Smai. Sarah gave birth to one son, Isaac, who pictures the offspring of the Abrahamic-Sarah covenant, which seed is the Christ. (Galatians 4:23, 31) Subsequently Abraham married Keturah. This marriage took place after the death of Sarah and after the marriage of Isaac to Rebecca. (Genesis 25:1) Keturah pictures the new covenant.
If we think of covenants as bearing offspring, then we can keep the matter more clearly m mind. The Jewish nation was the offspring of the first law covenant. The new creation, the Christ, is the offspring of the Abrahamic-Sarah covenant; whereas all who will get life on the human plane will be the offspring of the Keturah covenant. The Apostle plainly shows us that the seed of promise, the offspring of the Abrahamic-Sarah covenant, is the Christ. (Galatians 3: 16, 27, 29; 4: 31) Since Christ Jesus the head is the offspring of this covenant, then it follows that the members of his body must likewise be born from the same mother, the Abrahamic-Sarah covenant. (Colossians 1:18) None are the offspring of this covenant except those who are spirit-begotten. The ancient worthies were not spirit-begotten. They all died in faith, but died before the ransom sacrifice was given.
The marriage of Isaac to Rebecca pictures the union of Christ Jesus the head and the church, the members of his body; and the fact that Abraham married Keturah after that would suggest that the new covenant could not be made until after the church is glorified and united with her Head.
The sin-offering also gives us another picture bearing on the point. The church participates in the sin-offering by reason of being a part of the priesthood. On the atonement day the blood of the bullock was carried into the most holy and sprinkled upon the mercy seat, and thereafter the blood of the Lord’s goat was likewise sprinkled. In antitype this shows that Jesus appeared in the presence of God for us, the chinch; and the first sprinkling is the presentation of the merit of the ransom sacrifice as a sin-offering on behalf of all who come to God through Christ during the gospel age. The presentation of the blood of the Lord’s goat foreshadowed the sm-offering to be made at the end of the gospel age and at the completion of the church and for the purpose of sealing the new covenant. This sin-offering cannot be made until the church is completed. While the preparation for the covenant has been in progress throughout the gospel age, the completion of the new covenant is its sealing; and this sealing takes place when the merit of Christ is presented at the end of the gospel age, at the time of the gloiification of the church.
This merit on deposit with divine justice keeps good the justification of all those who are spirit-begotten until they have finished their course in one of three ways: (1) second death, (2) tribulation, or (3) little flock class. The sin-offering made on behalf of the wrorld is made by the high priest; and the church becomes a part of the high priest when all the members thereof are united to the Head. It follows, then, that this sin-offering would not be presented or made until the church has passed beyond the vail. And since this merit is to be then used for the sealing of the new covenant, it conclusively follows that the new covenant cannot be macle or completed until after the church, the body members, shall have finished their course and passed into glory to their eternal reward.
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