The Watchtower, July 15, 1922
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Upon the t h i" n.t”»ins with perplexity the sea and the waves (the restless, discontented) roaring men's Hearts failing them for fear and r-. to me
things eor upon the earth (society), f^r the powers of the heavens (ecclesiasticism/ snail be shaken When ye see these things begin tn ciirt to Hi, then kr/iu i u.’ the King lorn of God is at hand Look up, lift op your heads, rejoice, for your redemption drawetb nigh—Malt 24 33, Mark 13 29 Lu«e 21 2u
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Vol. XLIII
Sum i-Monthly
No J 4
Anno Mundi 6050—July 15, 1922
CONTENTS
ROCK OFACES^ Other f6 u ri£f at
Iio man tay/'^s ^RANSOM^FOfi, ALL^’
YlFWS FROM TITF WATCH TOWER................
Anarchv in Ilnxh Places .....................
The Coming Resolution ........................
“God Doesn’t Consult ‘Who’s Who’ ” .... Objects to Despotism of Bishops ...........
World Politics for the Chinches .............
The True Church (Poem) ..............
“I Vow TO BE ON THE ALEUT TO RESIST’ He Will Never Leave Thee (Poem) ........
The Strong Cable of Chronoi ogy ..........
’dem ific ation Certificates ........
Esther Saves the Hebrew People ........
opportunities as Dixme Ihovidences .......
rl he Heart of the Lesson ...............
Questions for Toaaer Berean Study .....
“/ util stand upon iny watch and will set mp foot upon the Toicer, and will natch to see uhat lie will toy unto me, and uhat answer 1 shall nu.ke to them
THIS JOURNAL AND ITS SACRED MISSION
rjpHI* -irthrnal is one of the prime factors or instruments in the system of Bible instruction, or “Seminary Extension”, now being A present ■'ci >n all parts of the civilized world by the Watch Tower Bible & Tract Society, chartered A. D. 1884, “For the Promotion of Ciiri.s’inn Knowledge”. It not only serves as a class room where Bible students may meet in the study of the divine Word but also as a channel ot < communication through which they may be reached with announcements of the Society’s conventions and of the coming of its tiaveling rcpieseutatives, stv Led “Pilgrims”, and refreshed with reports of its conventions.
Our “Bciean Lessons*’ are topical rehearsals or reviews of our Society’s published Studies most entertainingly arranged, and very helpful to all who would meiit the onlj honorary degree which the Society accords, viz., Fctdi Dei Minister (V. D. M.), which translated into English is Minister of God's Word. Our treatment of the International Sunday School Lessons is specially for the older Bible students and teacheis. By some this featuie is considered indispensable.
This 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 Christ Jesus, who gave himself a ransom [a corresponding price, a substitute] for all”. (1 Peter 1:19; 1 Timothy 2 G) Building up on this suie foundation the gold, silver and precious stones (1 Corinthians 3: 1115; 2 Peter 1:5-11) of the Word of God, its further mission is to “make all see xvhat is the fellowship of the mystery which. . .has been hid in God, ... to the intent that now might be made known by the chuich 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 free from all parties ^ects and creeds of men, while it seeks more and more to bring its every utterance into fullest subjection to the will of God in Chust, as expressed in the holy Scriptures. It is thus free to declare boldly whatsoever the Lord hath spoken—according to the divine wisdom granted unto us to understand his utterances. Its attitude is not dogmatic, but confident; for we know whereof we affirm, tread.n; with implicit faith upon the sure promises of God. It is held as a trust, to be used only m his service; hence our decisions relative iu wb t may and what may not appear in its columns must be according to our judgment of bis good pleasure, the teaching of his Wu 1, for the upbuilding of his peonle in grace and knowledge And we not only invite but urge oui? readers to prove all its utterances by the infallible Woid to which reference is constantly made to facilitate such testing.
TO US THE SCRIPTURES CLEARLY TEAC*H
That the church is “the temple of the living God”, peculiarly “his workmanship” ; that its construction has been in progress throughout the gospel age—ever since Christ became the world’s Redeemer and the Chief Corner Stone of his temple, through which, when finished, God’s blessing <«hall come “to all people”, and they find1 access to him.—1 Corinthians 3:16, 17; Ephesians 2:20-22; Genesis 2<s 14 , Galatians 3 29.
That meantime the chiseling, shaping, and polishing of consecrated believers in Christ’s atonement for sin, progresses; and when the last of these “living stones”, “elect and precious,” shall have been made ready, the gre.it Master Workman will bring all together in the fust resurrection; and the temple shall be filled with his glory, and be the meeting place between God and men throughout the Millennium.—Revelation 15:5 8.
That the basis of hope, for the church and the world, lies in the fact that “Jesus Cnrist, by the grace of God, tasted death for eiery man,” “a ransom for ali,” and will be “the t> ue light which lighteth every man 'hat cometh into the “in due time
Ilebiews 2.9; John 1:9; 1 Timothy 2.5, G.
That the hope of the church is that she mav be like her Lord, “see him as he is,” be “partakers of the r .utie n?t:_e’,’ and share hi3 gloiy as his joint heir.—1 John 3.2, John 17.24, Romans 8.17, 2 Peter 1:4.
That the present mission of the church is the perfecting of the saints for the future work of ‘■•v e; develop in herself every giace. to be God’s witness to the world, and to pi epare to be kings and pnests in the next . _n- -l\<nobians 4 :12 ; Matthew 24: 14 , Revelation 1:6; 20 : G.
That the hope for the world lies in the blessings of knowledge and opportunity to be brought to all by Ch’-.M’s Millennial kingdom, the restitution ot all that was lost m Adam, to all the willing and obedient, at the hands of tlieir Redeemer and his glorified churr1:, when all the wilfully wicked will be destroyed.—Acts 3:19-23; Isaiah 35.
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AND HERALD OF CHRISTS PRESENCE
Vol. NLIII
July 15,
1922.
No 11
VIEWS FROM THE WATCH TOWER
ANARCHY nearly always begins at the top and works down. The common people are usually contented and law-abiding by custom and habit, and are not prone to run into ways of lawlessness unless forced by unbearable conditions. But the men at the top of human affairs are subject to few restraining influences; and now that the restraints of religion have faded away, there is apparently too little regard for law on the part of the ruling classes, except such as is imposed by fear of the people. Speaking of the prevailing spirit of the unhallowed alliance of politics, business and church in the high places, The Searchlight, of Washington, says:
“Never, at any time or in any country, throughout world history, has there been a period of political depravity comparable to that in which this nation is now plunged....
“Today practically the entire national government is controlled by piofessional politicians who, consciously or through incompetence, appear to be as putty in the hands of thieving enemies of democracy, whose only god is Gold. Graft and exploitation are running riot. Millions of the people’s money are going into the pockets of the unscrupulous.
“We could pay the price and survive, if money alone were involved. But it is vastly more than that: Representative government is breaking down. Strict, fearless, uncompromising honesty in public life is almost more the exception than the rule. Justice is becoming a sham. The national morality is being undermined.
“There is not popular government, but invisible government. And where formerly the invisible governm-'i.i practised corruption with thousands as the stake, i jw billions are their greedy goal. Their pickets are everywhere at the outposts to open wide the doors of special privilege.
“Even though this unparalleled orgy of graft and exploitation were a thousandfold less, the Republic would be in the gravest danger. The human body knows no disease more deadly than is the perversion of government to the life of a nation. . . .
“Perversions and prostitutions of public functions have now become so widespread that no single individual or event stands out. A gieat building, burning alone, would attract particular attention. If the whole town were aflame, no separate fire would appear so spectacular. That is the political and governmental situation today. A great conflagration is burning down the morality of the nation.
ANARCHY IN HIGH PLACES
“Once criticism of the Cabinet centered pretty much in Ballinger. Now the present Cabinet contains so many of the Fall type that lie, as the modern counterpart of Ballinger, is not even distinguished as being the worst.
"There is Daugherty, Attorney General. ... It is unthinkable that a politician of Ins record and character should be at the head of the Department of Justice.
"Consider Denby, Secretary of the Navy. He made a record as congressman from Michigan which justified Theodore Roosevelt and Gifford Pinchot in going personally into ins district to expose him as an enemy of the public interests. . . .
“Weeks, Secretary of War, is reactionary and for special interests through and through. . . .
“Hughes, despite a good reputation, is apparently, at least, indirectly shielding graft in connection with the loaning of American money to the former Russian government
“The most disheartening fact is that no administrative official, high or low, has had the independence and courage to stand forth and say to the American people: Your government has broken down. Your most sacred and valued institutions are tn danger. . . .
“There was no duplicity in the Cannon-Ballinger period to compare with the wholesale deception now practised upon the American people. . . .
“There was nothing in the discredited Taft administration comparable to the Newberry scandal. . . Newberrjism means death to democracy. He bought his seat in the Senate. He was proved a law-breaker. Through corruption, by purchase and perjury, he sits in the Senate todaj, a living exponent of the fateful fact that money, and not men or measures, controls in elections. Newberry is honored in and by a body that makes laws which the unrich are supposed to respect and obey.
“With the morality of the national legislature measuied by Newberry, and taking Daugherty as an index to the character of the executive side of the government, the orgy of war graft that still goes on undetected and unpunished is not to be wondered at. The American people, while making every patriotic sacrifice, were plundered right and left . . .
“The Alien Property Custodian’s [Palmer] administration appears to be the blackest page in American political history. ... It reeks with rottenness. There was nothing like it in the old days; it outranks in corruption and political depravity anything that has happened during or since the war.
“Washington, physically beautiful as a childish dream, inwardly a cesspool of lobbying corruption, has become the mecca of selfish special interests. They have flocked to the capital ‘to get while the getting is good.’ . . . There ought to be, there must be, an honest investigation of all this dastardly marketing of governmental favors. The results would astound the nation ”
THE, COMING AMERICAN REVOLUTION
“A change that involves the repudiation of an existing government,” is the Standard Dictionary definition
of “revolution.” It may come by ballot or by bullet. England has had several bloodless revolutions. In America it is certain to come first by the ballot, and be political, and chiefly peaceful, at least until met by counter-revolution of violence fostered by the existing alliance of business, politics and church. This is also spoken of by The Searchlight in what follows. In ex cry nation, where that iniquitous alliance exists, revolution has come or will come, and in each country it will assume a form peculiar to the ways of the people, violent m some, political in others, but in all running finally toward disorder. In the United States the approaching repudiation in the 1922 and 1921 elections will seek to cleanse the nation politically, but it will also endear or to eliminate other corrupting influences such as that of the Catholic and Protestant churches in politics, and of big business in politics and church. Eventually it will result m more and more strife, and finally in the groat time of trouble such as never was known or hoard of before. The Searchlight continues:
“Indiana and Pennsylvania hare demonstrated what will inevitably happen fioin Maine to Calilornia in the coming elections The Old Guard, as fast as they appear, will be rebuked and repudiated
“The political revolution that followed Balhngerism will now lie lepeated, only it will be as much nunc thorough and far-reaching as the corruptions and depravity of this period exceed that of those historic days.
“A comparison would not be accurate or complete, if we did not weigh two other factors:
“When the people rebelled against Cannomsm and his reactionary contemporaries, they were fairly prosperous and contented. Where then only an occasional citizen felt a selfish, personal interest in national affairs, now the struggle to live has forced thousands seriously to think about their individual relations to government. There is the same love of country, the same inherent, patriotic devotion to wholesomeness, and honesty in public affairs, plus a dollars-and-cents interest that the people never knew before.
“Then the Old Guard had leadership. Men of real capacity were in the saddle. Aldrich had unusual political sense; Penrose and I-Iale and Cannon were also m their prime. Today there is not a single leader of outstanding mental power. When Penrose died he left the reactionaries bankrupt so far as brains are concerned. There is no political genius among them. Only third-rate politicians remain. They have not the capacity to weather the storm that is bearing down upon them and all their ilk.
“Let it come.”
DIVINELY FOREKNOWN
The Lord foresaw that the selfishness of man, backed by the intrigues of the adversary, would bring on this terrible, world-wide religious-political-monctary cyclone, which will wreck most of the man-erected institutions of the present world. He also foresaw that humanity needed just such a lesson, the experience of reaping what it had sown, and therefore in wisdom permits it.—Galatians 6 : 7.
His prophets foretold the present conditions. Man in his egoti=tical wisdom laughed. Now the current historian is bearing w itness to the truth of God’s Word.
In the fort -sixth Psalm God has told his people what course to take, and where to look for their safety. In the thirty-seventh Psalm he adds that they are to have no part in the world’s conflict. They are to “fret not thyself because of evil doers, neither be thou envious against the workers of iniquity. . . . Trust in the Lord and do good. . . . Delight thyself in the Lord. . . . Rest in the Lord and wait patiently for him. . . . Cease from anger and forsake wrath. . . . Fret not thyself in any wise to do evil, for evil doers shall be cut off” And again, “Wait ye upon me, saith the Lord, until the day that I rise up to the prey”. . . and our Lord adds, “And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.”—Luke 21 : 28.
Let every child of God rest confidently, hopefully in Jehovah, being assured that all things are fully under his all-powerful hand.
GOD DOESN’T CONSULT “WHO’S WHO”
“Who’s Who” is a directory of some 20,000 more or less prominent persons m America; and if an individual's name and history do not appear in its pages he is supposed by the “best minds” to be non-existent, or at least a nonentity. In religion nothing is worthy of notice unless it has the stamp of the Pope or some synod; in medicine the approval of a medical association is requisite; m financialdom the name of such as Morgan carries weight. But according to Reverend Charles Stelzle in an article under the foregoing headline in the Freeport, Illinois, Journal, Jehovah pays no attention to human reputations in sending forth his Word:
“There are men today who live so close to God that they can clearly read his will and plainly see the ‘signs of the times’.
“They are not often known to the public—for many of them are humble toilers in shops and factories, or in their homes.
“God does not reveal his will ‘to the wise and prudent’— he more often speaks to the simpler folks of earth.
“And these humble ‘friends of God' avail with him when the prayeis of the mighty never reach beyond then own lips.
“Meanwhile, most of us are eager to quote ‘big names’— we pass by the common people of earth because they' aren't ‘authorities’ in the religious world
"But God doesn’t consult ‘Who’s Who’ when he desires to speak through men. lie selects those whose names are written in the ‘Book of Life’.”
OBJECTS TO DESPOTISM OF BISHOPS
The instruction of the Lord and the apostles was to the effect that in the true church all were to be equal
“One is your Master, even Christ; and all ye are brethren”. (Matthew7 23:8) There was to be a leadership of some in the church, but through service, not tyranny. (Mark 9:34, 35) Primacy in the apostate church systems has degenerated into an ecclesiastical despotism, which is keenly felt by some of the low’er clergy that still retain some of the spirit of Christ. An outcry against this aspect of clericalism is voiced in the London Daily lieraid'.
“In a di'-sertdtmn on officialdom in the church in his pniuh magazine, the vicar of St. Matthew’s, Portsmouth, the Reveiend E Brine Cornioid, made appreciative lefer-enco . . . : ‘He says: ‘In 1922 I desire to cut as clean as I may aux (onneclion with officialdom in the chinch Thnty-two ,yeais ol ,t in Holy Oiders. have utterly sickened one of its bombastic pride, and its teirible inefficiency. Ruial de ins (as such), ai clubaicons and bishops can all go to—• Cosham so lai as I am concerned
“‘With the single and conspicuous exception of the late Bishop ol Sumh.unpton, tliey Imve invariably got in the «:ij ot am thing sensible I evet Hied to do, and generally made them elves an undying nuisance or a continual anxiety
“ ‘If the Chinch of Koine were worth going to. I would go to it Am loini ol lin-.eiit is unthinkable, so I must Slav where I am But I letiise any longei to be tucked up with anyone ill g.uteis or insettes
“‘I limo had my whack, I will obey their lawful ordeis, make my ollicial i etui ns, and there an end
“ Bishops ii.ne no use lor me, and I have no kind of use tor them. I have watched them being made, and the piocess fills me with contempl ’”
The Babvlonish Captiv ity evidently has not ended yet. Fust bound in the chants and fetters of an effete and evil system is the unfoit”nate state of such as Vicar C’oinfoid. Many of this cla.sS love the Lord and desire to do his will—pioyidcd it does not take them out of their quaiter of Babylon. It would be well for them— and blessed are those that heed the call—if they were to listen to their Master's voice summoning Ins disciples; ‘‘Come out of her. my people, that ye be not partakers of her sms,, and that ye receive not of her plagues. For her sms have reached unto heaven, and God hath remembered her iniquities [reaching their climax in the recent war spnit].”—Bey elation 18:4, 5.
What depth of real leligion there is in the twentieth century Protestant church system may perhaps be estimated from the following item from the Oldtown, Mame, Entei-jn ise:
“The St I’atiick Night paity of the Roberta Class of the Methodist Cbm ch yv.is a huge success It was husband night, and the ‘Hubbies’ weie initiated, and put thiough stunts that came up to all of their expectations, and cim-osity. It was tragedy and comedy combined, and fun Hom beginning to end Delicious letresbments of fimt salad, rolls, cake and coffee were served: and the tables were decoiated appi opriately to the day.”
It is not all fun for the Oldtown Methodists; for they must be about their king's business, too (Revelation 9 : 11; G l’>9), in other lines of endeavor not mentioned in the writings of apo=tolic times. One can imagine the gusto with winch all the activities of a “drive’’ are carried on, in the following from the same paper:
“This is a busy week for the Methodists in Oldtown, as their budget for the year is being raised, and a goodly sum is needed and expected It opened Tuesday evening at the church vestry, when a hue banquet was served at G o’clock. Everything staited off with enthusiasm and interest. It will close Fnday evening at 7.30 o’clock, when Reverend Cuil N. Gai land of the Grace church of Bangor will be the speaker and the final reports of the canvass be read ”
Then follows a list of the competing teams, after the manner of war “drives” for money.
WORLD POLITICS FOR THE CHURCHES
Not satisfied with the union of church and state in individual nations the Protestant church systems are reaching out for a hand nt the affairs of the entne world. Behind it are the politicians of the Chinch of England — the Bishops. adepts in political astuteness through their inenibeiship as “Loids Spiritual” in the Bntidi House of Louis. A world gnthei nig is to be staged m London, in 1924 with pieliminaiy conferences in 1922 m Gieat Bntain and the United States. The Right Reverend William Temple, Bishop ol Manchester, as spokesman for the icligious de|mitment of the two-horned beast (Revelation 13. 11-1'1), saws, as repoitcd m a recent London press despatch:
“The confeience spiings tiom two convictions. The first is that civilization is ically in need to discover its own fundamental moral principles. To a great extent the methods that have brought u» so far seem unable to carry us any tin tlier, or to maintain the progiess that has been won by them.
“Theie is no intention to form a specific C'liustian political party [now—Ed ]. Nothing could lie farther from the mind", ot those inauguiating the confeience.
“We me looking tor the will ot God IV e believe that if people of varied expei lence and common faith will come together, not to convince each other hut chiefly to leal n from each othei, and with the desne and expectation that God will guide then thoughts vie shall at the end know a gieat deal moie of Ins will, which is another way of saying the truth about the world, than is now known to any group or indiv idual.
“We do not expect to be guided to the information of an ideal state We do hope and expect to receive guidance which will direct the next steps that have to be taken.”
Well did the prophet Isaiah speak of these modern antitypes of the ancient priesthood of paganism, who through their rejection of the counsel of the Lord have for centuries been given over to the guidance of their god (2 Corinthians 4:4); for the prophecy has both a literal and a symbolic application:
“Evil shall come upon thee: thou shalt not know from whence it nseth. and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly, winch thou shalt not know [unawares]. Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast labored from thy youth: if so be thoir shalt be able to profit, if so be thou mayest prevail Thou ait wearied in the multitude of thy counsel? Let now the astrologers, the stargazers, the monthly pi ognosticators. stand up. and save thee from those tilings that shall come upon thee.”—Isaiah 47:11-13.
Not all the bishops of apostate Christendom can save the present civilization—Satan’s empire—from its appointed end.
THE TRUE CHURCH
Whene’er they meet the public eye, They’ feel the public scorn;
For men their fairest claims deny, And count them basely born.
But ’tis the King who reigns above That claims them for his own;
The favored objects of his love, And destined to a throne.
I VOW... TO BE ON THE ALERT TO RESIST” (PART II)
OPPOSITION to astrology is Scriptural. This is evident from the Biblical expressions in both the Old Testament and the New.
The magi were astrologers and practicers of magic. Other varieties of practicers of demonism were “wise men”, star-gazers, monthly prognosticators, those making their children to pass through the lire, those using divination, observers of times, enchanters, witches, wiz-a '•«, charmers, consultcrs with evil spirits, necroman-ceio (Ovuteiornmy 18:10-12), soothsayers, sorcerers, and so on. Tins is the company in which believers in and practicers of a-troi.-yy aie Biblically classed. One and all were “an abomination to Jehovah”, because they were the tools of the demons. The divine reason for diiving out the heathen from the land of Canaan was that they were devotees of such things. If God was against these evil practices then, he is against them now. Jf it was wiong for Hebrews, children of the law covenant. to have to do with practicers of demoni-tic sits, how much more reprehensible is it for consecrated Christians to haie anything to do with except to resist them ! It is as much more so as the Sarah covenant and its offspring arc above the Hagar covenant and its child) en, or as Christ is higher than Moses.
THE BIBLE OPPOSES ASTROLOGY
In Malachi 3:5 Jehovah tells plainly and forcibly liow lie icgards the piacticers of demonism and m what company he classes them- “I will be a swift witness against the sorcerers [magi, who were astrologers], and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear uot me”.
Again m Isaiah 4.7: 12, 13 God makes manifest his opposit’on to astrologers and other believers in demonism and occultism: “Stand now with thine enchantments. and with the multitude of thy sorceries, wherein thou hast labored from thy youth ; if so be thou shalt be able to profit, if so be thou mayest prevail. Thou ait wearied in the multitude of thy counsels. Let now tlw asfrologeis, the star-gazers, the monthly prognosticate! [casting horoscopes from the time of bn th], stand up and save thee from these things that shall come upon thee. Behold, they shall be as stubble: and fire si all burn them; they shall not deliver themselves from the power of the flame.” There is, of course, an aiiitvpe of these things, but the present point is the unwavering opposition of God to these evils. How gtcat ma\ become the sin of a member of the body of Christ who heheies in these forbidden things, and does not keep bis Vow unto the Lord to be constantly on the aleit to resist them!
If it is rightly considered that a belief in evolution is incompatible with membership in the overcoming church, or that a belief in higher criticism is a bar to overcoming as Jesus overcame, how much more inconsistent with the Christian’s consecration is a belief in magic, necromancy, enchantment, soothsaying, sorcery, or astrology—all of which are vividly denounced in the Word of God as of the devil, the enemy of God.
THE CHRISTIAN’S PROPER POSITION
The proper Christian attitude toward magic, sorcery, and astrology is illustrated by St. Paul m contact with Elymas the sorcerer (magician, astrologer; of Paphos. The Roman deputy had heaid and believed the truth, but the sorcerer withstood Barnabas and Paul, “seeking to turn away the deputy from the faith. Then Saul (who also is called Paul), filled with the holy spirit, set his eyes on him, and said, 0 full of subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist [dimness of sight] and a daikncss; and he went about seeking some to lead him by the hand.” (Acts 13:8-11) Likewise there may be upon any consecrated one who persists in Vow-breaking as to things occult the hand of the Lord, and he- may become spiritually blind and measurably in darkness, and not able to see the gospel sun for a season.
It is, of course, difficult for the consecrated to put off all old habits and ways of thought; and this is true of any that have been given to occultism before then consecration. These should not seem unwilling to give up these works of darkness, but should willingly and gladly thank the Lord for the armor of the Vow- and make use of it because of their special dagger. Any form of the occult should be completely left behind, or it may lead again into senous error and invite disastrous consec|uenccs.
An example of the risk connected with reluctance to give up occultism is recorded m Acts 8:9-13, 18-24. Under the preaching of Philip at Samaria there had come to believe “a certain man called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one [a common trait of occultists] : to whom 'hey all gave heed, from the least unto the greatos1", saying, This man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries.”
Simon had long cultivated self-esteem, and prided himself in being regarded, falsely enough, “the great power of God”. But he claimed belief in Jesus Christ, professed consecration, and was baptized with other believers. Then came the apostles Peter and John to Samaria imparting the holy spirit to believers, with miraculous gifts of the spirits. Simon had never given up his occultism and, remaining in the wrong spirit, saw that it would add greatly to his prestige to possess the same power that the apostles had. Among sorcerers
and astrologers it vas customary to exchange good ideas for money, and Simon thought that the new phenomena were like occultism. So, “when Simon saw that through laying on of the apostles’ hands the holy spirit was gnen, he offered them money, saying. Give me also this power, that on whomsoever I lay hands, he may receive the holy spirit’’.
Peter turned on Simon, and uttered a warning that may well be heeded by any consecrated one whose heart is such as to permit him to imagine that occultism can be mingled with Christianity: “Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither pait nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness; and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness. and in the bond of iniquity.” Then Simon properly asked for the Apostle’s prayer in his behalf and, if he was sincere, received forgiveness and a fresh start in the Christian pathway.
That a perfect heart toward God is not compatible with a failure to resist all things even akin to the occult is manifest from Peter’s statement to Simon,“Thy heart is not right in the sight of God”.
If a person is friendly toward the occult he will not be active against it, but will defend it or some features of it. He cannot be a friend of such things and be the true friend of God. (James 4:4) A double position is impossible permanently. God ultimately makes Ins displeasure manifest to the person, with ample opportunity to i epent and to retrace Ins steps, but upon the persistent offender God finally displays open and public disfavor.
The minds most liable to danger from these forms of the occult are what are humanly regarded the bright ones. Such come into the danger zone if they dally at all with the occult, and they involve others through their influence, which is usually considerable. It is vital to them that they remember and keep their Vow unto the Lord, -where it says, “I vow to thee that I will be on the alert to resist everything akin to spiritism and occultism, and that, remembering that there are but the two masters, I shall resist these snares in all reasonable ways as bemg of the adversary”.
HOW SINCERITY WAS PROVED AT EPHESUS
The reluctance by some of the consecrated to give up occultism is nothing new. There were instances of this type of insincerity even in the apostolic church. At Ephesus many Christians on believing, and some of them after having been believers some time, came to appreciate the error of belief in magic, astrology, and other phases of demonism.
It was ii hen Saint Paul had cast out a powerful demon and its victim had assaulted a company of unsuccessful Jewish exorcists and driven them wounded from a house, that those adhering to the occult became afiaid of the power of God: “This was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell ou them all. and the name of the Lord Jesus was magnified. And many that believed [Greek, having believed] came, and confessed [the piactice of the occult], and showed their [evil] deeds. Many of them also which used curious arts [magic, astrology] brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver [$10,000], So mightily grew the word of God, and prevailed.”—Acts 19 : 17-20.
This is a model of action for any consecrated person that may yet adhere to something akin to spiritism or occultism—including astrology, the most dangerous, because seemingly the most harmless and the most liable to be retained after consecration. It would be well if all such were to confess their sin to God and, in proof of sincerity, destroy their occult books and papers, and resolve henceforth to keep their Vow unto the Lord.
Devotees of these black arts among the consecrated would do well to learn that belief in such things and a heart right toward God are an impossible combination. Keeping up with a black art calls for no little time and attention—the mysteries are fascinating and often absorb more attention than the consecrated meddler with demonism can give to his Bible. We have know a sister professing consecration who could not converse two minutes without bringing in something about astrology. Others are more secretive about, and speak of it only to a select few, who tickle their own vanity by saying that “not everyone is able to receive these things”. Even some who are elders abuse the confidence reposed in them by believing and adhering to astrology, and do great harm to admiring believers “in the circle” by telling them some of the profound nonsense to which they themselves are addicted.
However, every class has the inherent right to know what its servants believe in, adhere to, and privately teach. Ko servant of a class can possibly object to being questioned as to whether, in the language of the Vow unto the Lord, he is “dleit to resist everything akm to spiritism and occultism”. To be a Vow-keeper, it is not sufficient to be passive; one is a Vow-breaker if, when occultism, spiritism, or anything akin to them (including any form of astrology, such as the influence on character or life of the stars, the zodiac, and so on) come up, he does not actually resist them. Whatever may be the natural abilities of elders who do not keep their Vow in this or other respects, the class electing them may decide whether it is not better off without their services than with them. No class is safe that leaves a door wide open to the influence of demonism in the person of a servant who is trifling with the occult. The reliability of the class stewards is involved: a servant of a class that will not keep his Vow unto the Lord can scarcely be expected to respect other obligations to the Lord or to the class. A class can proceed with a much stronger sense of security in the Lord when it knows for a certainty that its sonants are sound in this respect.
A person’s will is the creature of his affections, for the affections and desires supply the impulses that cause the will to act.
Many arc the desires, lusts, emotions, and affections of the imperfect organism that the new creature is responsible for. The affections and desires, in turn, follow the attention, in. the sense that whatever object the attention is fixed upon with interest, on that will affection and desire begin to fasten and to grow. It is impoitant that attention and interest be kept on things favorable to the new creature, such as heavenly things.
The attention, or lingering of the mind, and the interest aroused ultimately determine the direction of the affection and desires; and these determine the direction of the will. Care in respect to attention and interest is covered m that part of the Vow promising “to still more carefully, if possible, scrutinize my thoughts and words and doings”
The most powerful natural affections and d'-sires are those based upon sex If the scrutinizing of the thoughts is carefully heeded thcie is much loss need for the last thiee sentences of the Vow.
“I KEEP MY BODY UNDER”
The best nay to keep the attention and the affections off a given object is to keep them fixed upon something else. An interest m something cannot be destroyed by mentally opposing it. for to fight a desire is to enhance its power. A desire can be fought with success only by fixing the attention and the interest upon something else. Then the interest in the new object of attention deepens, and desire and affection for it spring up. So St. Tani counsels wisely: “Set your affections on things above”. (Colossians 3:3) This may be accomplished bv thinking about heavenly things, bv reading and In m mg about them and conversing with others upon them. From this arise the benefit of meetings for mutual thought and the wisdom of the Apostle’s advice about “net forsaking the assembling of ourselves together”.—TF'bioris 10 25.
In the apostolic advice to the church the admonition is plain that the affections of the new creature should be centered on Christ and on the Father, because then the mutual and divine attiaction will overpower other and less attractions and render the overcoming less strenuous and the victory more sure. We would better lav aside weights, not put them on —Hebrews 12: 1.
The prayer-meeting texts for 1921 and 1922 are especially helpful to those who keep the texts in rnnd thioughout the week. The thoughts for 1921 wore centered upon Jehovah ; for 1922, on his beloved Son, Christ Jesus; and the text each week affords an opportunity to studj' the chaiacter of the Lord in the paiticuLir phase suggested by the text.
So in order to escape romantic entanglements as much as possible, it is better for a consecrated person to avoid being alone with one of the opposite sex, unless it is reasonably unavoidable, as m an occupation or other legitimate engagement, m which the attention and interest are on what is done more than on the doers —as in a private office, a doctor’s office, a home, etc.
If a consecrated person is alone with one of opposite sex he xvill find that the proximity creates little or no entangling interest if the consecrated one conducts himself ‘exactly as he would in the presence of a congregation of the Lord’s people’. This carefulness helps the consecrated to keep free from entanglements that might hinder devoted seivice to the Lord. If the door to the room is kept wide open—where it is reasonably possible —it strengthens the effoit to maintain irreproachable conduct.
Neglect of these simple provisions of the Vow may easily tlnow a consecrated person into an enmeshment of the affections which may prove inescapable and may seriously impair Ins singleness of devotion to the Lord’s w ork.
There must not be forgotten the possibility of an nnpioper in+orest or affection between persons who have no right whatever to enteitain such an affection because of one or both being married. This, through their being overtaken in a fault, might even go so far as a lapse into gross sin. All of this can be avoided, ami will bo avoided, by the consecrated that take their Vow unto the Lord seriously. No one that keeps the last three paragraphs of the Vow will be in danger or in this manner make shipwreck of his glorim'= Hopes.
Whenever one of the consecrated sees that he has actually broken any part of iffs Vow unto the Lord, he should not become discouraged, but should iepair to the throne of grace, for the grace promised for just such a time of need. He shon! . go with repentance and a prayer for forgiveness, w i •> will be freely gi anted through the merit of Jesm- Christ. He must then prove his sincerity by seeking especially to keep the broken part of the Vow. If he should fail again, let him repent, and ask forgiveness; for the Lord knows that through human imperfection no person can possibly keep to the letter any promise made to him, and he has made full arrangement for the cleansing from all unintentional sins.
HE WILL NEVER LEAVE THEE
The mountains may depart, the hills remove;
His kindness shall not leave thee, or his love E’er fail: the covenant of his peace is sure.
“Thus saith the Lord,” doth make our hope secure.
O height, and depth, and breadth of love divine!
O gift unspeakable! this hope be mine.
Then, though these works dissolve, yet in that day I shall be found in him, safe, safe for aye.
THE STRONG CABLE OF CHRONOLOGY
f g HE world has had many systems of chronology.
| Among these were the systems of Nabonasser, Macedon, Alexander, Tyre, Borne, the Jews, Creation, L>io, ktian, Christ, Armenia, Persia, the Hindu, and the Chinese, each counting from some national event and covering certain eras. These sj stems may be likened to chains or to strings of beads, each date being a link or unit in the whole. The relations existing between the dates have been that each date has been so many years after the preceding and so many years before the succeeding dates. An error m any one of these units upsets either all previous dates or all or some of the later ones.
Much reliance is still placed by historical writers upon some of these systems. The chronology of the Assyrian nations has been founded upon comparisons of events with the so-called Canon of Ptolemy, which was a string of dates which the Greek historian arranged centuries after the events, and which has been found full of inaccuracies. The Greeks every four years celebrated athletic games called Olympiads, the succession and number of winch were quite faithfully preserved; and events m Greek history were recorded as taking place in such and such an Olympiad, often with the year in the Olympiad—first, second, third, or fourth—in which instances the date of an event, if correctly recorded in the ancient histories, can be relied upon to a considerable extent.
OTHER SYSTEMS ARE CHAINS, NOT CABLES
Every chronology which consists of a mere string of dates is to be relied upon only as each successive date is correct. No known secular chronology has the entire system firmly knit together bv connecting-links between dates which are not successive. Every chronology would be immensely strengthened if it were possible to say concerning each of the chief dates that it was, for example, 1,000 years after another event, 500 years after another 200 years before another, and so on. Each such line of evidence would tend to establish the more firmly the correctness of the chief dates, and through them the intermediate ones. But such proofs of truth are lacking in the secular chronologies, and especially in periods of antiquitv. All secular chronologies are mere guesses when they attempt to set dates for much more than a few hundred years before Christ.
The chronology of present truth is, to begin with, a string of dates, like other chronologies. That is to say, the dates are each known to be so many years before and after the succeeding and preceding dates, each step being proved by the most reliable evidence m existence. But if this were all the proof of the trustworthiness of the chronology, it could not truthfully be claimed to be more reliable than are the secular chronologies. Thus far it is a chain, and no stronger than its weakest link.
There exist, however, well established relationships among the dates of present-truth chronology. These
internal connections of the dates impart a much greater strength than can be found m other chronologies. Some of them arc of so remarkable a character as clearly to indicate that this chronology is not of man, but of God. Being of divine origin and divinely corroborated, present-tiuth chronology stands in a class by itself, absolutely and unqualifiedly correct.
INCONTESTABLY ESTABLISHED
When a date is indicated by several lines of evidence it is strongly established. The scientific law of probabilities imparts a united strength to the strands of the cable of chronology far greater than the sum of the individual lines of evidence. This is a law which is implicitly relied upon m important affairs: viz., that when a thing is indicated in only one way it may be by chance; if it is indicated in two ways, it is almost certain to be true; and if m more than two way.-, it is usually impossible that it is by chance, or that it is not true; and the addition of more proofs removes it entirely from the realm of chance into that of proven ccitamty.
This principle is applied daily in the weightiest matters m courts of law. The testimony of a single witness may be considered doubtful, but that of only two or thiee witnesses incontestably establishes the truth. "In the mouth of two or three w itncsses shall every word be established.”—2 Corinthians 13:1.
In the chronology of present truth there arc so many inter-relationships among the dates that it is not a mere string of dates, not a chain, but a cable of strands firmly knit together—a divinely unified system, with most of the dates having such remarkable relations with others as to stamp the system as not of human origin.
The automobile and the law of gravitation are two remarkable things. The one was invented by man; the other was discovered by man. Man invents man-made things, but discovers divinely-created principles. Present-truth chronology is not an invention; it is a discovery. The various discoveries unite into a scientific system of chronology akm to the systems of science in physics, chemistry, radiology, and astronomy.
The matter of chronology becomes worthy of the close attention of able minds, because it supplies the data for a genuine philosophy of history. There is a science of history taught by able and highly educated professors in great universities, but in a vague and confused manner; for it is the attempt to reduce to order the utter confusion which demon control has made of human affairs in this present evil world. If such men find the extremely obscure philosophy which they teach, and concerning which they write in textbooks, worthy of a lifetime of study, how much more worthy of attention is the definite, clear-cut and truly scientific philosophy of history discernible in the chronological system of divine truth.
This genuine philosophy of history would now be taught in the institutions of higher education were it not for the fact that these institutions are dominated by the spirit of the evil one. It is aptly said by President David Starr Jordan, of Leland Stanford University, that education today is throttled by the hand of the dead past—i. e., by the tradition and influence of the dark ages of norance, superstition, apostasy, and demonism. The institutions of the past are perpetuated today in the unhallowed alliance of business, state and church; and it would not be to their interest to have the truth known, because it condemns this alliance.
Light, however, is breaking in upon even the benighted centers of “higher” learning, and is causing the abandonment of ancient notions in scientific lines, such as chemistry, physics, and astronomy, where the discoveries of the learned Hebrew, Einstein, and of other progressive scientists, have rendered impossible the retention of ideas that constituted what was considered advanced scientific ground only a few years ago. When the political and economic power of the unholy alliance is finally broken, as it will be in the near future, it will be possible for truth to have a hearing, and in many directions the alleged wisdom of men will be widely known to have been mere foolishness. “'Hath not God made foolish the wisdom of this world ? ... The wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. And again, The Lord knoweth the thoughts of the wise, that they are vain [empty, profitless].”—1 Corinthians 1:20; 3:19, 20.
PROOF OF DIVINE ORIGIN
It will be clearly shown that present-truth chronology displays indisputable evidence of divine foreknowledge of the principle dates, and that this is proof of divine origin, and that the system is not a human invention but a discovery of divine truth.
The proof resides in the many connecting inter-relationships among the dates. Without these relations the chronology would not differ from secular- systems, but with them we believe that it bears the stamp of approval of Almighty God.
Jehovah had outlined the times and seasons of things to come, and had them recorded ages in advance. He says: “Who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that arc coming, and shall come, let them shew unto them.” Through the prophet Daniel, Jehovah declared by the voice of an angel: “Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be.” He said again through Daniel: “A thing was revealed unto Daniel... and the thing was true, but the time appointed was long”; and “It is yet for a time appointed. ... that that is determined shall be done.”— Isaiah 44:7; Daniel 8:19; 10:1; 11:35, 36.
These appointed times and seasons are in the power of Jehovah alone. They may not be ascertained, known or recognized, even after they have been fulfilled, without divine guidance and the unction of the holy spirit of God. Of this the Word of God says: “He giveth wisdom unto the wise, and knowledge to them that know understanding: he revealeth the deep and secret things”; and, “It is not for you [now] to know [all] the times or the seasons, which the Father hath put m his own power. But ye shall receive power [to know] after the Holy Spirit is come upon you”; and “Of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly... . Ye, brethren, are not m darkness, that that day should overtake \ou as a thief. Ye are all children of light [wisdom], and the children of the day.”—Daniel 2: 21, 22; Acts 1:7,8; 1 Thessalonians 5: 1-5.
Therefore it would be impossible for a natural man, or even a spirit being, be he an angel or a devil, to know in advance all the appointed times which the Father has kept secret from all except his begotten and anointed children. “The prophets have inquired and searched diligently.... searching what, or vhat manner of time, the Spirit of God which was in them did signify ... which things the angels desire to look into.” (1 Peter 1:10-12) Especially would it be beyond the bounds of possibility for the evil one to discern m advance the dates, ages, and marvelous connecting links of the true chronology; for these, when disclosed by God, are to be known first only by the true church, to whom God has given of his spirit. (Ephesians 3:10; Revelation 1: 4) The demons occasionally may make shrewd guesses as to events to come within a brief future; but it is entirely beyond their power to see such matters far m advance, except as distinctly revealed by God through the church. Astrologers sometimes make predictions as to coming events; but when these predictions prove to be correct, it is found that they have previously been discussed or published among the Lord’s people. The annual forecasts of prominent seeresses are demonstrated to be woefully poor guesses, when checked up at the end of the periods covered. If the devil, “the strong man,” had known when Christ was coming to bind him and spoil his organization, he would have been prepared for the event. But he was not prepared; and now his affairs are being rapidly overturned, because he could not know beforehand the divinely appointed time of something so important to him —Mark 3: 27.
FOREKNOWLEDGE IN CHRONOLOGY
If in a system of chronology there can be shown to have been a foreknowledge of coming events and seasons, it must be conceded to have been of divine origin. This can be shown to be true of present-truth chronology alone, which stamps it as of heavenly origin.
In the true chronology the many connecting strands are proof of the fact that God foreknew the dates and the events so interwoven with one another.
Many of the inter-relations of dates are what are termed parallelisms.
Parallel dates are two scries of dates a certain number of years apart, and marked by events of corresponding character. The intervening period is usually some significant number of years, such as 1845 or 2-520. The connected events are always prominent and readily discerned.
The number 1845 is significant because it is the number of years in the parallel Jewish and gospel ages. It was 1845 years from the death of Jacob in 1813 B. C. (probably Fall) to the death of Jesus in 33 A. D. (Spring). Important events which took place in the gospel age, and which were preceded by similar events 1845 years before, in the Jewish age, occur at corresponding times in the two ages. If the two ages were laid one upon the other, all the parallel dates would coincide in position.
The second fall of the Jewish civilization, beginning in 69 A. D., is a parallel of the beginning of the fall of the Christian civilization in 1914; for the events are 1845 years apart and are alike prominent and readily discernible.
It is not so well known that there are other corresponding events on parallel dates 2520 years apart, making a series or system of parallelisms. The “times of the gentiles” are known to all Bible students (Daniel 4 16, 23, 25, 32), as marked by the fall of Jerusalem at the beginning (606 B. C.), and by the beginning of the fall of Christendom at the close (1914 A. D.). These took place 2520 years apart, and are parallel events on parallel dates.
The division of the Hebrew nation, for example, into two kingdoms, Judah the two tribes and Israel the ten tribes, is an event corresponding to the division of Christendom into two great religious dominions, Protestantism the smaller and purer, and Romanism the larger and more corrupt. The first was m 999 B. C. and the second in 1521 A.-D., just 2520 years apart. That there should be two such similar events is nothing remarkable; but it is extraordinary that they should take place just 2520 years apart, when it is known that the times of the gentiles are a period of 2520 years. If one had occurred in China and the other in America, it would be nothing noticeable; but it becomes noteworthy that one was in nominal natural Israel and the other in nominal spiritual Israel, and that the first is plainly the type of the second.
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