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::R217 : page 1::
VOL. II. PITTSBURGH, PA., MAY, 1881. NO. 11.
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::page 1::
ZION'S
Watch Tower
AND
HERALD OF CHRIST'S PRESENCE.
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PUBLISHED MONTHLY. 101 Fifth Ave., PITTSBURGH, PA.
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C. T. RUSSELL, Editor and Publisher.
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REGULAR CONTRIBUTORS.
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In no case will the Editor be responsible for all sentiments expressed by correspondents, nor is he to be understood as indorsing every expression in articles selected from other periodicals.
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::R217 : page 1::
THE GOSPEL TO ABRAHAM.
The word gospel signifies
good news.
There are parts or elements to the
good news
however; there are first principles of the gospel of Christ (`Heb. 6:1`.) and there are more advanced doctrines also. For instance, when you became aware that you were a
sinner,
and learned that Jesus had become you ransom, and that as a result you might now, approach God as a
perfect man
and not as a sinner, and that by and by in God's due time (the Millennial Age) all marks of sin would be removed and you would then be actually perfect (still a
man),
that was
good news
to you; it was the basis of your harmony and friendship with God. It was the same thing which centuries ago was
good
news
to Abraham. Paul tells us: "Abraham believed God and it was counted unto him for righteousness." `Rom. 4:3`. What
good news
did God communicate which he believed? "The gospel...saying: In thee shall all nations be
blessed."
The
process
by which all nations were to be blessed was not understood by Abraham except that it should be through his offspring, but he believed the
fact
without knowing how. We are made acquainted with the manner in which the blessing comes, viz: that Jesus was (through Mary) the seed of Abraham, and as such gave his life a ransom for
all
men; that as a consequence, in
due time
all men will be justified, and released from all the ills which come through sin.
Yes, the restitution from Adam's sin--the justification of humanity by Christ's sacrifice, was the
good news
to Abraham, to us of the gospel age, and is to be
good news
to the whole world in the Millennial Age, for it is "to be testified in due time." `1 Tim. 2:6`. It is this message that is called "the everlasting
gospel
to preach unto them that dwell on the earth and to every nation and kindred and tongue and people," (during the coming age). `Rev. 14:6`.
But there is another phase of the
good news
(gospel) which belongs exclusively to this Gospel Age. Something "which in other ages was
not
made known
unto the Sons of men, as it is
now
(during this Gospel Age) revealed unto his
saints
(n.t.) and prophets (public expounders,) by the Spirit." `Eph. 3:5`.
This special
good news
is, that since Jesus' sacrifice, God is calling out from the world of humanity, some to become "the
Bride,
the Lamb's wife" --to "become partakers of the
divine
nature," (`2 Pet. 1:4`) to cease to be
men
and become
"new creatures
in Christ Jesus," (`2 Cor. 5:17`.) and as such to be "Heirs of God, joint-heirs with Jesus Christ our Lord." This is
"our high calling"
of God, which we are to make sure of, by crucifying and sacrificing the human nature. This is the
prize
for which
we seek
--"Glory, Honor and Immortality."
But these prizes were not
offered
to Abraham; he was not told about the joint-heirship, nor about sitting in the throne, nor about Immortality. No, these were
not made known
in past ages. "Jesus Christ...brought Life and Immortality
to light
through the
gospel."
`2 Tim. 1:10`. Nor will this high calling be made during the future ages, for the
"body of Christ"
will be completed in
this
age. The Bride will be developed, and the
marriage
of the Lamb will come when "his
wife
hath made herself ready." `Rev. 19:7`.
So we see that we get all that Abraham got, viz: justification by faith from all Adamic sin, and in addition are invited to become a part of
"The
Seed
which is Christ." `Gal. 3:29`. Abraham was the father of this Seed in a certain sense, but certainly not a part of his own Seed. But more on this again.
Jesus was anointed of the Spirit-- "the Lord's anointed"--and this we have seen is the meaning of his title, Christ; and all who become members of
the Christ,
must be made partakers of the Holy Ghost--anointed. Now we want to show that none were ever
thus anointed
before Jesus, and if this be the case none ever were members of his body before
this
age.
David is called the Lord's anointed, but he was anointed of Samuel with the anointing
oil
to the office of King; but both David and the oil were
types:
The oil a type of the Holy Spirit, and David a type of Christ
in
his office of King.
Aaron was the Lord's anointed also, but he too was anointed only with the
typical oil
and was himself a type of Christ in his office of
Priest.
The Spirit of God [Holy Spirit] came upon the Prophets during the Jewish age, but in a different way entirely and for a different purpose than its operation on the church during this age. Then, it was simply a
power,
which took possession of the Prophet; over which he had little or no control, which simply used him as a machine. (See `Num. 22:38`.) Never before Jesus, did the Holy Spirit act as "a comforter" and guide into an
understanding
of truth, and this is the special work of the Spirit now. It is given to the
new
creature
as a seal or evidence of his being
begotten
to the divine nature and as an earnest of his final deliverance, or
birth
into the Spiritual form.
The Spirit had written the mysteries through the Prophets, but had not
revealed
them. These mysteries were written
for the church;
(Jesus and his
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body) and no one else could know them, nor will any one else understand them until the church is complete and "the mystery of God... finished."
Many of the Prophets were good men who loved God and whom God loved; yet, Daniel called the "greatly beloved" prayed for weeks, to God, desiring an understanding of some of the prophecies which he himself had uttered. But the
Spirit
gave him no understanding of it: finally in pity God sent an
angel,
gave him all the understanding possible (but evidently not satisfactory) and finished by telling him that the thing was closed up and sealed for a time, but would be understood when due. See `Dan. 12:9`.
For the same reason that prophets though
beloved
could not understand, the angels also beloved could not understand, viz: God had not revealed his plan, hence it is written, "Eye hath not seen, nor ear heard, neither hath it entered into the heart of
man
(nor angel; we might add, on the strength of Peter's statement) the things which God hath prepared for them that love him. But God hath
revealed them unto
us
(the church) by His Spirit;... Now we have received...the Spirit of God, that we might
know,
the things freely given to us of God." `1 Cor. 2:9,13`.
Peter evidently refers to Daniel's interest above referred to, when he says: (`1:10`.) "Of which salvation (our high calling) the prophets have
enquired and searched
diligently who prophesied of the GRACE THAT SHOULD COME UNTO YOU: searching what, or what manner of time the Spirit of Christ which was
(speaking)
in them did signify, when it testified
beforehand
the sufferings of Christ, and the glory that should follow. Unto whom it was revealed (by the angel, no
revelations
were made to them by the Spirit) that not unto themselves, but
unto us they did minister,
the things which are now reported unto you, by them which have preached the gospel (good news) unto you, with the
Holy Ghost sent down
from heaven,
[to be your guide in understanding the preaching] which things the angels
desire
to look into." Now we ask, could Peter express more pointedly than he here does the view which we are advocating. They prophesied of the
grace
(favor--high calling) which
is come
unto
you
--the gospel church. Now notice another point made strong by Peter's expression; the prophets testified
beforehand
the sufferings of Christ. To all who see how the church or
"body"
of Christ has fellowship with the
"head"
both in sufferings and glory, this statement is full of meaning. Our hope is to be accounted worthy to
suffer with him,
that we may be
also
glorified together;
(`Rom. 8:17`.) but the Prophets spoke of the sufferings as all future; they spoke of them
"beforehand,"
so we may be sure that no matter how much the prophets may have suffered as witnesses for God, their sufferings were not like those of the gospel church reckoned
a part
of the sufferings of the Christ.
Now again, to his body the church, Jesus is called the "Head," "Leader," "Captain of our Salvation," and how proper it is that a
leader
should precede the
followers.
How could Abraham and the Prophets walk in His footsteps as he hath
set us an
EXAMPLE? (`1 Pet. 2:21`). If Abraham and the Prophets be counted as a part of
the Christ,
then Jesus was their
follower;
if their sufferings be a part of the afflictions of Christ, then Jesus was merely filling up their afflictions. But not so--the Head suffered first and then the body follows-- "considers him" and his example. This is our privilege to
"Fill up
that
which is
BEHIND of the afflictions of Christ." (`Col. 1:24`).
But we have already shown that one reason why we are called
the
Christ,
is that we are like our Leader,
anointed
of the Spirit or power of God. The Father gave it without measure to Jesus the head; and Jesus when glorified gave of the same to his body, the church at Pentecost, as Peter explains: "He being by the right hand of God exalted, hath shed forth this." (`Acts 2:33`.) The Spirit in this sense as a witness of our sonship (on the spiritual plane), as a guide into all truth (as it becomes "meat in due season") came to the church first at Pentecost, as we read that The Holy Ghost was not yet
::R218 : page 2::
given because Jesus was not yet glorified. (`John 7:39`.) Jesus must first make his sacrifice and be accepted of the Father, before any could be received as spiritual,
new
creatures and recognized by the Spirit's adoption as such. Jesus' words bear the same import; He said: "It is expedient for you that I go away, for if I go not away the comforter will not come unto you; but if I depart I will send him unto you"--"even the Spirit of truth." (`John 15:7`, `15:26`). Hence it is evident that the Spirit in this sense of enlightening and anointing is given only to the body of Christ (anointed).
But some one enquires, Is it ever stated that the church is anointed? Yes, we read (`1 John 2:27`): "The
anointing
which you received from Him abides in you, and you have no need that any one should teach you [Ye are not dependent upon human wisdom and science.] but the same anointing teaches you concerning all things." [Diaglott]. Again let Paul tell us of our anointing (`2 Cor. 1:21`) "Now he which establisheth us with you
in Christ,
and hath
anointed
us
in God; who also hath sealed us, and given the earnest of the Spirit in our hearts."
We conclude then, that whatever God may have in his plan, as the reward of Abraham, the Prophets, and all ancient worthies, it is not the same thing which is promised to
the Christ,
which began with the head and will end with the last member--in this age. Thus we see that while there was
good news
to Abraham, and is to be everlasting
good news
in future ages, yet our Father hath bestowed "the
exceeding riches
of his grace, in his loving kindness toward
us in
Christ Jesus."
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"SOME BETTER THING FOR US."
"Art thou greater than our father Abraham which is dead and the prophets are dead? Whom makest thou thyself?" `John 8:53`.
In being born of a virgin, Jesus had taken "the seed of Abraham" and so continued until he was 30 years of age when, in baptism he consecrated his being to God a living sacrifice. He was accepted, and from that moment, being begotten of the Spirit and sealed as a
new
creature, he is a partaker of the
divine
nature, the human nature (Abrahamic seed) being the thing sacrificed.
Consequently in this conversation with the Pharisees Jesus calls Abraham their father and God
his Father.
(`Vs. 54,56`). We answer for Jesus then, that he at that time was
greater
than Abraham and the prophets, in as much as they were only
justified men
-- human nature--while he (since baptism) was begotten of the Spirit and a "partaker of the Divine nature." He was then, as much better and greater than them, as the
divine
nature is superior to the
human.
Abraham became heir to the righteousness which is by
faith;
that is, he was "justified freely from all things," but this did not change his nature; no, it left him still
a man
--but a righteous man. Those who become heirs of God, joint-heirs with Jesus Christ, follow Abraham thus far: They also believe God and are justified as
men,
and then, they go further than he; being called of God they present themselves living sacrifices, as Jesus did and are accepted in the beloved and thus (by making their calling and selection sure), they become as Jesus did--"partakers of the
divine
nature." These
exceeding great
and precious promises Abraham and the prophets heard not of and therefore were not called, to run for the prize we seek.
Abraham, Isaac and Jacob while in some respects noble characters receive much of their lustre and grandeur from their being used as
types
of
spiritual things.
We have often noticed many ways in which Abraham was a type of our heavenly Father and Isaac the son of promise a type of God's Son, our Lord: Rebecca, Isaac's wife, was a type of Jesus' bride--the church, who soon will become joint-heirs with him to our Father's inheritance.
The promises to Abraham were all seemingly, of an earthly sort, and until the Spirit through Paul unfolded them, it was impossible to see anything but earthly promises to a
human
seed;
but now thank God we see how all of those promises made to Abraham will have a fulfillment, just as they were made to him and much as he understood them; and we also see beyond Abraham the
type,
to him whom he typified--the
true Father
of the
true Isaac
--in the fullest sense, "The Father of the faithful" who is himself calling us to be the Bride of His only Son and heir of all things. And when we apply to our Father, God; instead of to the
type,
Abraham, the words: "In
Thee
and in Thy Seed shall all the families of the earth be blessed," we see a strength and depth of meaning never discerned when we applied them to the type. No, Abraham is no part of
"The Seed";
neither is he in any but a typical sense, its father for, "One is your
Father
even God."
What shall we say then, is there unrighteousness with God? Did he make promises to Abraham, which he never intended to fulfill and in which he was only a type? No, the promises which God made to Abraham were all of an earthly kind and so Abraham must have understood them; but, God foreknowing his own great plans, so arranged those earthly promises that the higher--spiritual blessings and
spiritual seed,
would be
hid
in earthly promises, until in his own due time, His spirit should, through Paul, reveal it to the church. This
mystery
of the spiritual seed
::R219 : page 2::
was kept secret in past ages, but is
now
revealed. `Eph. 3:9`.
Now let us look at any of the promises made to Abraham or expressed by the apostles, and we find them all susceptible of
earthly
fulfillment. We will examine some of them shortly, first stating the reward we expect Abraham to get and then seeing how the promises accord.
To Abraham and the prophets God will give, "a
just
recompense of reward" undoubtedly--all that was ever promised them and probably much more than they ever expected; yet they, may never receive the spiritual gifts promised
only
to Jesus and his Bride. We repeat, that the prophets knew nothing of "our high calling" to be
joint-heirs with Jesus Christ,
our Lord.
Jesus said of John the Baptist, the prophet--"there hath not risen a greater;" (`Matt. 11:11`.) yet this greatest prophet did not claim the honor of being a part of the Bride but said: "He that hath the Bride is the Bridegroom: but the friends of the Bridegroom which standeth and heareth him, rejoiceth greatly because of the Bridegroom's voice: this
my joy,
therefore is fulfilled." `John 3:29`. Thus does John tell us that his joy and privilege was not to be of the Bride, but to be a
friend
of the Bridegroom and to introduce him. Moses also was a great prophet, yet Paul does not class him with the spiritual house of sons, for he says, "Moses verily was faithful in all his house
as
a servant
...but Christ
as a son
over his own house,
whose house are
WE?" `Heb. 3:5,6`.
Since (as shown in the preceding article) the anointing or begetting of the Spirit to a
new nature
(the spiritual) began with our
Head,
Jesus, we conclude that none of the patriarchs or prophets were thus begotten; and if not begotten they never can reach
birth
or a perfection of
spiritual being
(like unto the angels and like unto Christ's glorious body). How then will they be resurrected we enquire-- with what body will they come? They belonged to the
human
family and will be raised
human
(earthly) beings. By their faith, they were
justified
as men; (reckoned free from sin and its penalty, sickness and death), and in the resurrection they will we believe be raised
perfect men.
Herein will be the value of their
faith,
viz: that while the world in general will be raised to a measure of life only, and require faith and works during the Millennial age to prove their harmony and test their obedience to God and thus come gradually to perfection, these ancient worthies will, because
tried
and found
worthy
and justified by faith, be raised in the
glory and perfection
of earthly being.
Let no one forget that there is a
"glory"
attaching to the earthly. There are "celestial (spiritual) bodies and bodies terrestrial (earthly): but the
glory
of the celestial is one (thing) and the
glory
of the terrestrial is another." `1 Cor. 15:40`.
Raised in the
perfection
of being, how they would tower above others on earth, degraded as all humanity is by sin. How naturally would come to them the homage and respect of the whole race. They would naturally assume the place first given to Adam --"A little lower than the angels"-- crowned "with
glory and honor"
and set over the works of God's hands:-- "Have thou dominion." (See `Heb. 2:7` and `Gen. 1:28`.)
THE NEW JERUSALEM
is a figure of the coming kingdom of God. It represents, we believe, both spiritual and earthly beings. When first seen (`Rev. 21:2`.) it contains only the Bride, it has not reached earth yet--it is "coming down from God out of heaven." From the commencement of the reign of Christ, the kingdom or dominion of God will
commence;
it will continue to overthrow evil and establish right, until in the end of the time of trouble the kingdom ("New Jerusalem") shall have reached earth, and it shall be established here, during the Millennial reign (of which that city is the figure).
As we have already seen, the real rulers of earth will be the Lord and His Bride, invisible to humanity because of a
new
and different nature-- spiritual beings--the new "powers of the air:" but there will be earthly agencies, made use of in ruling and blessing and
restoring
mankind--just as the present "Prince of the power of the air" now makes use of human agencies (governments and men), in oppressing and degrading.
There will then be
true
"civil service reform," and none but perfect beings will be allowed to hold office, or be identified with the government; and each earthly one as soon as he learns of the goodness and love of God, will seek and be assisted, to approach the kingdom (New Jerusalem). "They shall bring the honor and glory of the nations into it: And there shall in no wise enter into it anything that defileth (sinful) neither whatsoever worketh abomination or maketh a lie: but they which are written in the Lamb's book of life." (`Rev. 21:26`.)
The whole world will be on
trial
for
life,
[life as
human beings
--as Adam had it] and the conditions will be their coming into full harmony with the Kingdom (New Jerusalem) and its laws of
love
to God and men. None other, shall enter the kingdom or be enrolled of the Lamb as worthy of life. In the end of the age all who have not entered (the symbolic city) will be destroyed. (`Rev. 20:14,15`.)
We see then, that the kingdom (dominion--recognized authority) of God,
"cometh
not with observation, neither shall men say, lo, here! or lo, there!" for the kingdom when it
cometh,
will be in their midst, a spiritual unseen power; but as it proceeds and conquers, it begins to have
human
representatives
(who can be
seen)
who continue to increase until the kingdom shall be, "Under the whole heavens" and shall
"Fill the
whole
EARTH." (`Dan. 2:35`).
Now, in this kingdom there will be a work for spiritual beings to do, viz: to overrule, oversee and reward with perfection of being and continuous life, all who shall prove themselves
worthy
of it--who will thus be delivered from the bondage of corruption [sickness and dying] into the glorious liberty of the sons of God. [Adam was thus gloriously free, before sin bound him to death]. And there will be work for humanity in the glorious restitution of all things, for they will be co-workers with the Lamb, the Spirit and the Bride.
Now we can perhaps understand why it is, that "without holiness
no
man
shall see the Lord," ("we shall see him as he is" for "we shall be
like
him,"--also spiritual beings) and yet, men shall see the Patriarchs, for we read:
"YE SHALL SEE
ABRAHAM, ISAAC AND JACOB
IN
THE KINGDOM OF GOD,
and ye yourselves thrust out." (`Luke 13:28`). The earthly phase of the kingdom was all that ever had been revealed until Jesus came and taught concerning a kingdom higher, into which humanity (flesh and blood) could not enter.
It was this (earthly) kingdom they sought and which had been promised them--the dominion over all nations to rule and to bless all others. It was this earthly phase of the kingdom which had been established in a small way under David, and this the Jews in Jesus' day claimed still to represent; and now notice Jesus' words--"You yourselves (shall be)
thrust out."
--They could not be
thrust
out
of a thing which they were not
in,
in some sense; and they were
in
the earthly kingdom, in the sense that they as a nation had all been
typically
cleansed
by
typical
sacrifices, and thus constituted a figure of the future earthly kingdom, into which will enter none but those absolutely cleansed from all sin by virtue of the
"better
sacrifices."
If then Abraham, Isaac and Jacob and all the prophets,
justified
by faith, shall be raised
perfect men,
and as such will be in perfect harmony with God, we see how they would be the first of the
earthly
element of the kingdom. With this thought of the spiritual and human parts of the kingdom of God, and the necessity of the spiritual, being first perfected before the human would be possible, let us remember Jesus' words, "There
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[Continued on seventh page.]
::R219 : page 7::
[Continued from second page.]
are last (the Gospel church) which shall be first (or chief), and there are
first
(Abraham, the prophets, etc.) which shall be last" (or under). `Luke 13:28-30`.
But, can the promises to Abraham be thus fulfilled? We think so--let us see. We read (`Gen. 12:1-3`), "Now the Lord had said unto Abram, Get thee out of thy country [Chaldea] and from thy kindred and from thy father's house, unto a land which I will shew thee, and I will make of thee a
great nation,
and I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed." If Abraham be placed at the head of the
(earthly)
kingdom, all this can be accomplished.
Again we read (`Gen. 13:15,16`): "All the
land
which thou seest, to thee will I give it and to thy seed forever; and I will make thy seed as the dust of the earth, so that if a man can number the dust of the earth, then shall thy seed also be numbered." [There is not much need of
urging
that this does not refer to the
"little flock."]
Again (`Gen. 17:7,8`): "I will give to thee and to thy
seed
after thee, the
land wherein thou art a stranger
--all the land of Canaan for an everlasting possession."
Again (`Gen. 22:17`): "In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven and as the sand that is by the sea shore; and thy seed shall possess the gate of his enemies, and in thy
seed
shall all the families of the earth be blessed."
Now unless we can see more seeds than one in these promises, we will
::R220 : page 7::
have confusion: but if we can see that the
earthly
is to be as the sand, and that the blessing
seed
is Christ and the little flock under him, we may see how Abraham might suppose it all to belong to the natural seed. And indeed
we
should not know of the distinction were it not revealed through Paul. (`Gal. 3:29`).
Paul, in `Rom. 4:16`, seems to mention both of these seeds (natural and spiritual) when he says, that God's promise was "of faith, to the end that the promise might be sure to
all the
seed,
not to that
only
which is of the Law, but to that
also
which is of the faith of Abraham who is the father of us all (...)
like unto Him
whom he believed, even God." [We give the
marginal
reading which conveys the true idea, viz: that Abraham was the actual
father
to one of the seeds and a
likeness
of the Father of the other --"even God."]
Let us next read from the sermon of Stephen, the second Christian martyr, (Jesus being the
first)
about God's promise to Abraham. He says (`Acts 7:1-6`): "The God of glory appeared unto our father Abraham... and said unto him, 'Get thee out of thy country and from thy kindred and come into the land which I will show thee.' Then came he out of the land of the Chaldeans and dwelt in Charran: and from thence...he removed and came into
this land
wherein ye now dwell. And he gave him none inheritance in it, no not so much as to set his foot on, yet He promised that He would
give
it to him for a possession,
and to his seed after him....And God spake on this wise, That
his seed
should sojourn in a strange land and that they should bring them into bondage and entreat them evil four hundred years."
Let no one question therefore that there is an earthly seed to be blessed with earthly blessings as
men,
and that the promise to Abraham associates him especially with that seed, and not with the higher one whose father is God.
Paul speaks of Abraham's hopes, saying (`Heb. 11:8-17`): "By faith Abraham when he was called to go out into
a place which he should after
receive for an inheritance
obeyed; and went out, not knowing whither he went. By
faith
he sojourned
in
the land of promise
...dwelling with Isaac and Jacob heirs of the
same promise:
For he looked for
the
city which hath foundations whose builder and maker is God." "These all died in faith, not having received the promises (the things promised-- the land wherein they dwelt, etc.), but having seen them afar off...and confessed that they were strangers and pilgrims on earth. For they that say such things declare that they seek a country, and truly if they had (wished) been mindful of that country from whence they came out [Chaldea], they might have had opportunity to have returned. But now, [instead of returning] they desire a better (the promised) country, that is an heavenly, (Canaan in the heavenly kingdom). Wherefore God is not ashamed to be called their God: for he hath
prepared for them a city."
The
city
to which we have seen Abraham and the Prophets are coming, is the
Millennial Kingdom
into which they shall be the first to come on the earthly plane, and whose
earthly
seat of
government
will probably be
Canaan
the very land here mentioned, in which they sojourned as strangers.
Paul proceeds to
add
to his list of ancient worthies David, Samson, Rahab and the prophets who succeeded in various undertakings because of
faith
in God: and he suggests the thought that these
faithful
ones will also get a reward in
"the
city"
being prepared. But after mentioning all these Paul adds: "These all having obtained a good report through faith received not
the
promise [the chief or "high calling"] God having provided
SOME BETTER THING FOR US
that
they
without
us
[the Christ] should not be made perfect." That is, they shall not
perfectly
receive, the things promised them until THE SEED [Christ] has
first
received its reward; until the
New Jerusalem
shall come down; then the promises made to them, shall all be accomplished or "made perfect."
And now methinks, some one would say, "Art thou greater than our father Abraham...and the prophets? Whom makest thou thyself?" To which we answer in Jesus' words, "If I honor myself my honor is nothing:
it is my Father that honoreth
me."
No, dear brethren and sisters, none of us could have imagined such a
"high calling"
as we have received; but as we read his promises we should be unworthy of them did we not believe and confess and accept them, with grateful hearts.
As we see the exclusive character of the call to be joint heirs of "Glory, Honor and Immortality" let us lay aside every weight and
run
for it. The prize given to the patriarchs is almost beyond
human
comprehension, and yet God has PROVIDED some better thing
for us.
I shall praise him eternally for the opportunity
provided
even if I should not "so
run
as to obtain" it. But why should I not attain it--why should you not obtain it? Our justification is complete--it is Christ that died. Our
call
is official, it is "of God in Christ Jesus." True, we are weak, but He who invites us says, "My grace is sufficient for thee." Haste then to perform your
covenant;
to present your bodies living sacrifices. The time of sacrifice will soon be over --haste to make your calling and election
sure
by submitting yourself to God, who will work in you both to
will and to do
of His good pleasure.
====================
::R222 : page 3::
"HOW READEST THOU?"
`LUKE 10:16`.
'Tis one thing now to read the Bible through,
And another thing to read, to learn, and do;
'Tis one thing now to read it with delight,
And quite another thing to read it right.
Some read it with design to learn to read,
But to the subject pay but little heed;
Some read it as their duty once a week,
But no instruction from the Bible seek.
Whil'st others read it without common care,
With no regard to
how
they read nor
where.
Some read it as a history to know
How people lived three thousand years ago.
Some read to bring themselves repute,
By showing others how they can dispute;
Whil'st others read because their neighbors do,
To see how long t'will take to read it through.
Some read it for the wonders that are there,
How David killed a lion and a bear:
Whil'st others read--or rather in it look,
Because, perhaps, they have no other book.
Some read the blessed Book--they don't know why,
It somehow happens in the way to lie;
Whil'st others read it with uncommon care,
But all to find some contradictions there.
Some read as though it did not speak to them
But to the people at Jerusalem;
One reads it as a book of mysteries,
And won't believe the very thing he sees.
One reads with father's specs upon his head,
And sees the thing just as his father did;
Another reads through Campbell or through Scott,
And thinks it means exactly what
they
thought.
Whil'st others read the Book through H. Balou,
And if it cross his track it can't be true!
Some read to prove a pre-adopted creed,
Thus understand but little what they read.
For every passage in the Book they bend
To make it suit that all important end.
Some people read as I have often thought
To teach the Book instead of being taught.
And some there are who read it out of spite,
I fear there are but few who read it right,
So many people in these latter days
Have read the Bible in so many ways,
That few can tell which system is the best
For every party contradicts the rest.
--
Selected.
====================
::R220 : page 3::
NOT ASHAMED OF THE GOSPEL.
"I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to every one that believeth; to the Jew first and also to the Greek." `Rom. 1:16`.
These words like all of Paul's words, in general, are fitly spoken and are like "apples of gold in pictures of silver."
Gospel
signifies good tell, good news, glad tidings, something to make one rejoice and be glad; it must have been something of very great importance, something far-reaching in its nature, something supremely grand and glorious, for it had wrought a most wonderful change in Paul. He had not always been of the opinion which he now expresses, for he had persecuted those of "this way" even unto strange cities, and when they were put to death, he gave his voice against them.
What had caused this change in the mind of the apostle?
Surely the gospel had not changed in its character; no, but he had become better
acquainted
with it. That is the way it ever is with the world: the better they are acquainted with the gospel of Christ, the better opinion they have of it, the higher they value it. Paul was expecting soon to visit Rome, that imperial city, the mistress of the world, and of course if he spoke in public he wished to talk about something which he was not ashamed of, and this he declared was the thing: "I am not ashamed of the gospel of Christ." Paul proved the truth of his assertion not only by his words, but by his actions as well.
The mighty mind of Paul, in its natural sweep immense, saw THAT in the gospel of Christ which was infinitely above and beyond everything else. If he could have seen how man, through the blinding effects of pride, and superstition, would have finally come to
consider
the gospel of Christ --if he could have stood upon the orthodox platform of
our
day and have looked out upon the pile of "wood, hay, stubble," which is built on the foundation, Christ, can any one suppose he would have been able to say he was not ashamed of it? If the "mother church," which is proud of calling him her patron saint, and after whom many of her churches are named, should through some of her dignitaries expound to him the doctrines of penance, papal succession, confession of sins to the priest and obsolution, the state of the dead in purgatory, &c., can we suppose that he would endorse them and say of
them,
"I am not ashamed?" If some one were to represent to him the doctrine of
predestination
as held by our Calvinistic brethren, and undertake to prove it by Paul's own writings in `Rom. 8:29,33`: "For whom he did foreknow, he also did predestinate to be conformed to the image of his son," &c., and again in `Rom. 9:15,24`: "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion," &c., and conclude from it that God from all eternity planned to bring into being a few, favored with advantages of every sort--birth in a christian land, surrounded by christian influences and upheld by christian associations and the particular favor of God; but the
large majority
by the same eternal decree were born in the darkness of moral night and bound by the strong cords of corrupt hereditary taint and association, and although they may have dim perceptions of God and truth, and may desire to know him, yet, though they may groan and strive, and turn their tear-dimmed eyes toward heaven, with untold longings, yet they shall go into a night of eternal anguish, "without one cheering ray of hope, or star of glimmering day," and the righteous from their exalted seats in glory shall look on this display of God's wisdom, and justice, and power and praise him for this manifestation of his love.
Is it possible that any thinking man can suppose that Paul would endorse this? That
this
was what he was not ashamed of? But would he look with more favor upon the view of our Arminian brother, who should say to him: that although the decree was made as our Calvinistic brother has stated, yet the
provision
was for all to be saved, the ransom was provided
::R221 : page 3::
for all, but the secret of it is in the words of Jesus, "ye
will not
come unto me that ye might have life." The table was spread and bountifully provided for
all,
but they "would not and made light of it;" not taking into account the fact that more than nine-tenths of them
never knew
that there was any supper provided for them, that is to say, that infinite wisdom decreed that a certain number only should be informed of it, and be at the table, but had it set for ten times as many as he
knew
would be there to sup, and
because
they were
not
there, consigned them to eternal torment. Acting upon this basis of reasoning, if such it is, our Arminian brethren have sent as many missionaries as possible to tell the starving millions that there
is
a supper provided so that the poor creatures who are fortunate enough to hear of it may come and
welcome,
but those who do not must starve. But
this
when looked at squarely, our Arminian brethren cannot see to be very
good
news, and so sometimes conclude, (though not in a very orthodox way) that these unfortunate millions who never heard of the gospel, will be provided for "in SOME way or other," (a good conviction). Can we think
this
is the gospel which Paul had in mind when he said, "I am
not
ashamed
of the gospel?
Nay, verily!
But there is still another view that has seemingly strong scriptural support, and
this
includes
all
men; this surely is a free gospel and
universal,
and Paul is supposed to be its strong supporter, for he has given that which is the key note in the promulgation of it, viz: "As in Adam ALL die, EVEN SO in Christ shall ALL be made alive." `1 Cor. 15:22`. So our Universalist brother infers from this that in
some way,
in the hour of death, or before, or after, by some means, whether sinful or holy, everybody, everywhere shall be saved; and why not? He says, did not Christ by the grace of God taste death "for
every
man?"
And if so did he die in vain for
any
man? But our brother of this opinion would not probably dwell with as much satisfaction upon the passage "without
holiness no man
shall see the Lord," `Heb. 12:14`, and would prefer that murderers and pickpockets should occupy a separate apartment in the many mansions." (Here again
conviction
almost arrives at truth.) Now, candidly, can we suppose that these views, which we think, in a plain-spoken way, we have fairly represented as being the views held by the churches in general, regarding the gospel, are the views held by saint Paul when he uttered the words we have referred to?
We
cannot
think so, and we
do
think that
few,
if any, who reflect are
perfectly satisfied
that either of these were the views which he held. Then do you stand back aghast and say: Can it be possible that all this is error that we have been taught so long, and that has so much seeming support from the Bible? Do you say,
impossible?
If these are errors,
which is
your choice, and which is
good news to you?
Can you walk out beneath the starry heavens at night and looking up into illimitable space among the exhibitions of infinite wisdom and power, and there alone in the presence of God lay your hand upon either one of these dogmas and say,
I believe
THIS is the gospel of Christ, of which Paul was not ashamed?
No, my dear brother or friend these dogmas are not
all
errors, neither are they
all
truth. Like the confederation of states, to which has been proudly attached the term "E Pluribus Unum," so the truths of the gospel of which Paul was not ashamed are "E Pluribus Unum," i.e.
one
composed of
many.
We understand then that the gospel, of which Paul spoke, embraces in its scope many of the ideas held by each of our brethren to whom reference has been made, and for whose opinions we have
respect,
but we cannot think that either of them is complete alone, and we believe that
either
of the churches who think that
its
plan or creed is the
only
and true one, while so much at variance with the others, has done much to make the man of the world who is uninformed, reject the instrument (the Bible) upon which he thinks so many
variant
tunes can be played. With force then the question recurs to us; what was the gospel or
good
news of which Paul was not ashamed? What was the great and glorious
thought
connected with the gospel that he had in mind?
Paul's was a critical and calculating mind, and his inspired thoughts were stamped with that peculiarity. He
"reckons"
about his sufferings; he
"counted
all things loss," etc., etc. In this case he is "not ashamed of the gospel
for,
i.e. for the
reason
that it is "the
power of God,"
something above and beyond all human institutions, something that the world, the mind of the natural man never would have thought of, something supernatural, yes and something from which the mind of man (if left to itself) would soon wander; and that is evidently why these truths have been torn asunder, and the different parties in the church have each taken a piece, and upon it built a superstructure of its own, much of it, the "wood, hay, stubble," to which Paul refers in `1 Cor. 3:12`. Each of these, according to our understanding, has already begun to be swept away or to be burned up, and "the day" which "shall declare it" is even
now
begun, (`vs. 13`) we fully believe. We feel convinced that the fire which is to consume the world (of error) is even "now kindled."
But says one, where
is
the disagreement? Do we not all believe that this gospel is the power of God unto salvation? (to every one that
believeth,
our Arminian brother breaks in--but he must wait a little). Well they
say
so, but in
practice
deny it. Our Calvinistic brother says
"unto
salvation" and adds, (in creed) of a
few,
and unto damnation of the many, i.e.
power
to save all,
will
to save a few. Our Arminian brother can emphasize the
will
of God to save, but whisper the
power,
for O!
man
opposes
his
will. Our Universalist brother can declare aloud
both will and power
and take
all
into
glory.
Let us illustrate the difference between our brethren, and suppose three natives of some foreign land, who were totally unacquainted with the design or nature of the national emblem "the stars and stripes," were to call at different times upon the American Consul in that land, and he was to present to one a portion of the flag as a memento, having only the
red,
at another time, to another one, a portion having only the white, and still another having only the
blue,
each might suppose that his portion represented in color the
whole
and contend that because the representative of the nation gave it to him, he was sure that was the true color, and so of each of the others, while the fact would be that each was right in supposing that he had the true color, but erred in the supposition that he had the
only
color, when it was composed of "red, white, and blue," and that in a
specified
proportion.
Now our Calvinistic brother, sees
so clearly
that predestination is taught in the scriptures, that he
cannot
see that there is
a
universal salvation; and our Arminian brother sees
so
clearly
that there is salvation
provided
for all, that he cannot see that there is clearly taught the doctrine of predestination and election; and our Universalist brother sees
so clearly
that
all
will be saved, that
he
cannot see
either of the others.
But says one, you seem to agree with each, and disagree with each; how is this? They cannot all be right and wrong at the same time. Well not altogether right, but partly right, as in the illustration. We are glad to see that each has enough ground for his belief to awaken our sympathy and
respect.
Respect for what Paul would have been ashamed of? No, we did not say that Paul was ashamed of these brethren, but of the doctrines or creeds that have come to be called the gospel, or are considered as representing the gospel.
::R221 : page 4::
Well, says our Calvinistic brother, answer me
one question:
Is not Predestination or Election clearly taught in the Scriptures?
Yes, my brother, yes. Well, says my Arminian brother, is not
free will
as clearly taught? Yes, my brother, we so understand.
And is not
universal
salvation as clearly taught, says my Universalist brother, and we answer we think and
believe
so.
Perhaps all of these brethren, including the Papist brother, cares to hear no more; if so, perhaps some "fool for Christ's sake" will, so we will say on and consider the last question first. We consider our Universalist brother's text
"As
in Adam
all
die,
even so
in Christ shall
all
be made alive," `1 Cor. 15:22`, as unanswerable as regards the
universality
of salvation; if there were not another text in the bible to teach it,
that would.
It seems to us that nothing can be plainer, and for this reason other scripture somewhat obscure must in some way harmonize with it, and so of each of the other texts quoted by our brethren as teaching the doctrines of "Election," and "Free will," or Arminianism. In the above text we think no one would undertake to make the word "all" in the second place mean
less
than in the first, especially when the first is followed and the latter preceded by the words
"even so."
The misunderstanding seems to be as to the kind or
mode
of life. "As in Adam
all
die;"
how
do all die in Adam? To answer it correctly first conclude how all
lived
in Adam. Not
spiritual
nor
eternal
life was it?
Natural
life and its
continuance
CONDITIONED on obedience, was it not? Then he (and
all in him)
lost no more than that, and
"even so"
he (and
"all"
in him) will be made alive in Christ, the
second
Adam. But, says one, is that
all
the life we get through Christ? That is all the
universal
salvation we can
find
held out to mankind in the Bible, and
that
we think is
"very good;"
God
said
it was, but thank God there is
more,
but if any
wish
to stop there, God has
predestinated
to
let
them, but if they have heard of the
higher
life and
::R222 : page 4::
neglected
"so
great
salvation," theirs will be an irreparable loss.
Then you think, says one, that there are different
degrees
of salvation? O, yes; let us read on a little further (`23d ver.`): "But every man in his own order, Christ the first fruits, afterward they that are Christ's at his coming."
Having seen that there are orders or ranks of being, as is also shown by the apostle in the `39th verse and onward`, we can see that it does not follow that because all are made alive through Christ, they will
therefore
come
finally
to the
same kind
of being, but are brought to life and take position according to "order," for "As is the earthy, such are they also that
are
earthy; and
as
is the heavenly, such are they also that are heavenly" (`48 ver.`).
With this view, that there are different orders, and that
all are
brought to the restoration of what was lost in Adam, we can see how there may be a
will
in man to gain a position in any given
order,
and how there may be a selection, "Election" or "Predestination," (whichever you choose to call it) of God from among his creatures of those who are qualified or fitted for the different grades, orders, or ranks of being. He has
predestinated,
or established a
law,
that, "to those who by
patient continuance
in well doing SEEK for glory and honor and immortality, eternal life"
shall be given.
`Rom. 2:7`. "But unto them that are contentious, and obey not the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish to every soul of man that doeth evil," (`8 and 9 verses`). Now
who
disobey? Those who
know
the truth surely. You do not consider your child as disobedient until it transgresses a known command; neither does God, for "like as a father pitieth his children so the Lord pitieth them that fear him." Many fear him who do not know much about him, and do not know what is commanded, or whether he has commanded anything or not. Such cannot, of course, obey the truth, nor come under wrath, but will come to life (not eternal), the life lost in Adam without any will or choice of theirs, and restored to
that
measure,
through the second Adam without will or choice of theirs. It was for this purpose that "He by the grace of God should taste death for
every man."
`Heb. 2:9`. And God commendeth his
love
toward us, in that while we were yet sinners Christ died for us. Yes "WHEN we
were
enemies
we were reconciled to God by the death of his son." `Rom. 5:8-10`.
But does some one say, very well, but Paul says here of the gospel, that it is the power of God unto
salvation
to every one
that believeth?
Ah, but brother, now you are reaching that point in the mind and teaching of the apostle in which is embraced another rank or "order:" the power of God UNTO; we do not imagine that the power of God is staid at all when man is brought back to the Adamic condition, that is, to a
reconciled
condition; he lost that life without previously knowing the nature of sin or death; true, God
told
him, but like children without experience, they disobeyed, and his posterity die for it, or because of it; whether they sin or not they all go down in death because of the sin of Adam which "taints us
all,"
and come up because of the righteousness of Christ that restores us
all.
We die on
Adam's
account, and live again on
Christ's
account. Now brought back to the Adamic condition we are reconciled to God. Well, is there anything more for us? Yes, hear the apostle again,
"Much more
being reconciled we shall be saved by his
life."
`10th verse`. What! Saved
more?
Yes,
much
more by the power of God
unto
salvation. Will all men be saved
much
more? We are sorry to part company with any, but though this is a blessed
restored
condition, yet we shall have to leave on this plane those who do not believe, for this
much more
salvation is to every one that
believeth.
Now my Calvinistic and Arminian brothers stand by and see the beauty of those texts which you have had to stretch and twist so. You need not stretch them now; they are all right and
true.
"Whom he did foreknow" would be
fitted
by desire, and faith, and continuance in well doing, each and severally for the different orders, "He predestinated" them to, and so this gospel, GOOD news is the power of God
unto
salvation to every one that
believeth;
to the Jew first and also to the Greek." Why to the Jew first? ("He is not a Jew which is one outwardly," "but he
is
a Jew which is one inwardly." `Rom. 2:28-29`), because he
believes
first,
here,
in time to reach the
great salvation.
Dear brethren, let us
desire more,
study God's word
more,
believe
more,
and have the
"much more"
salvation. "Eye hath not seen nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath
revealed
them unto us by his Spirit, for the Spirit searcheth all things, yea the deep things of God." `1 Cor. 2:9-10`. J. C. S.
====================
::R222 : page 4::
SUNTELIA, THERISMOS, PAROUSIA.
Though Greek, like English words, have different meanings; the Bible student frequently finds it extremely interesting to learn that many Greek words were used by Christ and the Apostles with a certain and fixed signification. The literal rendering of the three words above, is
end,
harvest, and presence respectively; and we would briefly call attention to them,
::R223 : page 4::
as they are intensely interesting terms to us, who believe that they all are used with reference to the
period
of time, in which we are living.
Suntelia, end
occurs six times; once in `Heb. 9:26`. "But now once in the Suntelia (end) of the aionon (ages) hath he (Jesus)
appeared
to put away sin, by the sacrifice of himself."
In the other
five
cases, it has reference to the
end
of the
gospel
age; as can be seen by reading `Matt. 13:39,40,49`; `24:3`; and `28:20`.
The
harvest
is the
end
of the age, and `Matt. 13:30`, gives us to understand that it is a
space
of time, in which a
work
is to be done.
Therismos
(reaping harvest) occurs thirteen times; `Matt. 9:37,38`; `13:30,39`; `Mark 4:29`; `Luke 10:2`; `John 4:35`, and `Rev. 14:15`.
It will be noticed that it refers to the
gospel
harvest
four
times; `Rev. 14` speaking of the two facts, that for the little flock and afterward for the great multitude. The Heb.
qatsir
is the equivalent of Therismos; and `Joel 3:18`, and onward, refers to the same harvest mentioned in `Rev. 14`, though perhaps first to the Jewish harvest.
Parousia,
signifies
presence,
invariably. Liddell and Scott, standard authority, give it that signification; and Young's Analytical Concordance renders it the same. Whedon's Commentary, page 277 says: "The word Parousia, never in the whole New Testament, signifies anything else." It
never
means the
act
of coming, but
presence.
It is twenty times improperly translated
coming,
in the common version; in
fourteen
cases, at least, when referring to the presence of Christ at the end of the age. We give the passages in which it occurs. `Matt. 24:3,27,37,39`; `1 Cor. 15:23`; `1 Thess. 2:19`; `3:13`; `4:15`; `5:23`; `2 Thess. 2:1,8,9`; `James 5:7,8`; `2 Pet. 1:16`; `3:4`; `1 John 1:28`. The question, `Matt. 24:3`, is: What will be the
sign
of thy
Parousia
(presence) and the
Suntelia
(end) of the
aion
(age)? And we must believe that the answer had direct reference to the
question.
He not only gave a series of events which would
precede
his presence; but also events or
signs
which would be due,
during
the
presence,
as will be noticed by those who will read carefully the passages indicated above; and it would seem that all might see that not alone the passages involved in the answer to the
question;
but all the others, where
parousia
occurs, appeal, like everything else in the gospel, to the "eyes of the understanding," (`Eph. 1:18`,) rather than to the
natural
eyes, as has been so many times shown. The
Therismos
(harvest) is the
Suntelia
(end) of the age; and the
Parousia
(presence) is in the
Suntelia
(end) of the age; and the evidence seems conclusive that it is the same
Suntelia
in both cases; not one preceding the other; the evidence is so abundant and clear, that we must believe it until compelled by
facts,
not by any amount of
scoffing,
to discard the position. The same evidence which caused us to believe in the one, made us believe in the other; and any one who doubts that we are living in the time of the
Parousia,
ought to be consistent, to question the
Therismos
(harvest) also. The work of separation due to be done in the first part of the harvest, has evidently been going on, and is about complete. What was the special prophetic argument which proved the
harvest
and
presence
to begin in the autumn of 1874? The
Jubilee,
we answer. The writer has been studying the
time
question since 1867, and has been associated with the movement in connection with the fulfillment of all the prophetic measurements since the above date; and still accepts all the legitimate conclusions to be drawn from them, as he understands them.
Those who would study the Jubilee argument, will find it in the "Day Dawn." It is not the design to give it in this connection; but we reiterate that it was the main argument used to prove that we had come to the
"harvest"
or end
of the
age.
The 1335 days of `Dan. 12` were
prolonged
to their utmost, to
harmonize
with this. We would recommend all who are interested, to carefully study
all
the arguments; and
caution
all not to be ready to give up old "land marks" too easily; and to be careful lest
haply
you may be found among those referred to in `2 Pet. 3:4`.
We would suggest that those who have never had the "eyes of the understanding enlightened" on the subject, as well as those who
once
understood, but have gone out into darkness in regard to it, do not comprehend the
presence.
Whatever others have thought, or may now think, the writer has never believed nor taught, that Christ was
walking the earth
during the period of his
presence;
it is called
presence,
because he has assumed a new character, to do a new work,
superintending
the harvest. The Son of Man
sowed
the seed (`Matt. 13:37`), and
he
sends forth the reapers. `Vs. 41`. He employs
agents
in both sowing and reaping; yet it can be said that
he
does both, and during this period of
reaping,
he has appeared especially
near
to those who have understood it, and they have
enjoyed
the time of his
Parousia.
Some who once expressed the
same
enjoyment of it, are
now
asking: Where is the evidence
promise:
if not fulfilling the other part of Peter's prediction? Those who understand the teaching of the
Law
in regard to "the day of atonement," (`Lev. 16`) we think, will not expect to see Christ in the flesh, nor while
they
are in the flesh. If our understanding of the prophetic arguments be correct, we are nearing the
close
of that part of the harvest which pertains to the little flock. If there shall be found any mistake about what may be expected here, we know that the conditions, upon which we may attain to the Brideship are not affected: We must count ourselves dead indeed unto sin, Satan, self and the world, and alive unto
God.
B. W. K.
====================
::R285 : page 4::
NOTWITHSTANDING the distress of that country, the Roman Catholic bishops of Ireland, in a recent audience with the Pope, presented him with a purse of over $40,000.
====================
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THE YEAR 1881.
This year would be indeed a notable one, if the predictions and expectations of all men could be realized. "Second adventists," whose applications of the prophetic periods (The "2300 days," the "1335 days" and the "1260 days,") have all run out, and who because they are looking for Jesus to again become a
man
and appear to them in the
flesh,
cannot discern that he is now
present
a spiritual being. They have not "the eyes of their understanding"
opened,
else they could realize that those prophetic periods were fulfilled and the "harvest" of the age has come--"the day of the Lord."
With only a little spiritual discernment they might
see
the harvest work in progress--the ripened grains of wheat being separated from the "Babylon" mixture. But they
see not:
they, as well as the church in general stand in the same relation to the second advent that the nominal Jewish church did to the first advent.
Jesus
was then present, but they could not believe it--"they knew not the time of their visitation." Only "Israelites indeed in whom was no guile," then received him and believed on him, and the others "stumbled"--Thus the separating of that harvest was accomplished.
And now, how fully we seem to have the
parallel
here. This movement based upon the statements of the prophets, claims that the Lord is present-- that those prophetic periods
did
not fail
of fulfillment, and some of the best and holiest people of all denominations are coming to a realization of these truths.
They find spiritual food for which they have long been hungering; they come to the enjoyment of the liberty wherein we stand and rejoice, knowing no name but that of our Bridegroom, and recognizing each other only by the spirit of Christ; needing not the shackles of creeds to unite, since the only bonds of union are the bonds of love and of the Spirit.
Yes, the sifting work goes on, and serves to prove every man, whether he loves truth and liberty, or error and bondage; let each one take his choice. The bondage is the most honorable and brings the approval of the highly respected among men, while to step out, brings much the same results as at the first advent. Then the frown and displeasure of the Chief Priests and Pharisees--the church-- came upon all who received the words of the Master, and their names were cast out as evil. That was the test by which it was ascertained, who were "Israelites indeed"--so now the same class are being gathered in much the same way.
"The Second Advent Church" people, and many in other denominations, interested in the Lord's coming and expecting him in the flesh, have turned their attention to 1881, and feel confident that they will see Jesus with their natural eyes this year. Their hopes are based partly upon an old rhyme called "Mother Shipton's prophecy," which concludes thus:
"The world unto an end will come,
In eighteen hundred and eighty-one." and partly upon the teachings of
"The
Great Pyramid"
of Egypt, whose "Grand gallery" measures 1881 pyramid inches. This "Grand gallery" is supposed to symbolize the gospel dispensation, and its 1881 inches are supposed to teach that the gospel dispensation will be 1881 years long, and a further reason for belief in 1881, is that so
many other people
are expecting something. (Not a prophetic period, can be claimed, as they are all past.) Now to us, these things seem a poor and weak foundation for the hopes built upon them. Our
belief
that the Lord is present, is based on the "more sure word of prophecy" to which Peter said, we would do well to take heed.
The interest felt and expressed relative to this year by most of those
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interested in the Lord's coming, and the fact that
we expect
SOMETHING, has perhaps led some people, who do not understand our position, to suppose that we are looking for much the
same things
as others. We would like to correct this misapprehension once for all, by stating that we do not expect Jesus to come this year, nor any other year, for we believe that all
time
prophecies (bearing upon Jesus' coming) ended at and before the fall of 1874, and that
He came there,
and the second advent is now in progress and will continue during the entire Millennial age. We believe that his presence will be
revealed
to the
eyes
of men's understandings
gradually, during this "Day of the Lord," (forty years--from 1874 to 1914,) as it now is to ours; except that we, discern it through the word of prophecy revealed by the Spirit, and they will recognize his presence by His judgments upon Nominal Zion, and the World--for the Father "hath committed all
judgment
unto the Son."
The WATCH TOWER never claimed that the
body of Christ
will be changed to spiritual beings during this year. There is
such a change
due sometime. We have not attempted to say when, but have repeatedly said that it could not take place
before
the fall of 1881.
Now let us state briefly what we do expect in the fall of this year and why. We find that the entire Jewish age was a
prophetic "shadow"
of this Gospel Age in every respect: Its Israel and his twelve sons, a shadow of the true Israel of God (Jesus) and his twelve disciples; their sacrifices, typical of the "better sacrifices" for sin, offered during this age; the length of their age the same as ours; the end of their age "a harvest" the same as ours: Jesus present as the Reaper in their harvest as in ours. The unexpected
manner
of his coming caused him to be "a stone of stumbling" to the nominal church there, and it is proving the same here: He is to be "a stone of stumbling and rock of offense to
both
the houses of Israel." `Isa. 8:14`. (The nominal
house
of servants, of which Moses was the head, and the nominal
house
of sons, of which Christ is the head. `Heb. 3:5-6`). The harvest of the Jewish house was of two parts, viz: Seven years of favor to the church, and thirty-three years of wrath and trouble upon the then rejected and
desolate
one, from which the wheat was gathered. These parallels being
prophetic
and in harmony with the prophecies already fulfilled, give reason for believing that the
harvest
to this age which began in 1874, will be like the
shadow,
viz:
Seven
years of favor to the church, to be followed by thirty-three years of falling and destruction upon the "Babylon" company which will completely separate all grains of wheat from tares.
The seven years of
favor
to the church, commencing with 1874, will end in 1881--about the 2nd of October. Now what special
favor
did the church enjoy during these seven years? We can get an answer best by looking at the prophetic
shadow
-- What favor did fleshly Israel enjoy during the seventieth week? Jesus was present--"He came to his own, and his own received him not"--yet it was a favor to have the
offer,
even though the nominal church rejected him. This special part of the work, offering himself to the nominal house, lasted three and one-half years (until five days before his death) when He addressed them, saying, "How often would I have gathered you as a hen gathereth her brood under her wings, but ye would not: Behold
your house
(the
nominal church)
is left unto you desolate." (`Matt. 23:38`.) Yet for the remainder of their covenant week (three and one-half years) he showed them
favor.
It was not in the same way--it was no longer an appeal to the nominal house "left desolate," but to the pure and true
individuals
in that house to
come out of it.
(The preaching of the gospel by apostles was
confined to Jews,
for three and one-half years after Pentecost). The gospel call was to come out on the Lord's side, separate from Judaism, and "stand fast in the liberty wherewith Christ hath made you
free."
Now what would be the parallel, or meaning of this prophetic
"shadow"
here? We answer that during the three and one-half years from 1874 the proclamation of Jesus, the
present
Bridegroom was made to the church as a whole, that the spirit addressed nominal Zion as a whole, saying: "I counsel thee buy of me gold tried in the fire, and white raiment,...as many as I love I rebuke and chasten: be zealous therefore and repent. Behold I stand at the door and knock." (`Rev. 3:18`).
But they heeded not his
presence
and call, as the "shadow" showed they would not, (the "Doctors of Divinity" mostly opposing it, as the "Doctors of the Law" had done in the
"shadow").
After three and one-half years (in 1878) he rejected or left desolate the nominal church here, as he had done in the
"shadow,"
saying, "Because thou are neither cold nor hot I will
spew
thee
out of my mouth." (`Rev. 3:16`). The Jewish church was God's mouthpiece until "left desolate," but from that time forward God's truth came through another channel. So here the gospel church has been God's recognized channel of truth, or mouthpiece, but are such, we believe, no longer. Truth will now come through other channels.
Since 1878 (and
never
before that) we have felt at liberty to call God's children out of the nominal churches to a position of
freedom
and liberty, where they would be free to serve Him fully, as well as to study his word and be taught of Him: saying, "Babylon... is fallen and become the habitation of devils and a hold of every foul spirit and a cage of every unclean and hateful bird." (This falling of the nominal church and receiving into her bosom the corruptions of earth has been in process for some time). Now comes the message: "And I heard another voice saying, Come out of her my people that ye be not partakers of her sins and receive not of her plagues." (`Rev. 18:2-4`). The
favor
of the present (and which we believe will end in October, 1881) is not to the nominal church but to
individuals
in her, that they may come
out
and receive the
present
Lord. He says: "If any
man
(not church) hear my voice, and open the door I will come in to him and will sup with him and he with me." (`Rev. 3:20`).
We have no desire to dogmatize nor to keep any one out, but we
believe
(and therefore speak) that the
favor
which ends this fall, is that of entering the
Bride company.
We believe the
door of favor
is now open and any who consecrate
all
and give up
all,
can come in to the wedding and become members of the Bride, but that with this year the company will be reckoned
complete
and the
door to that high calling
(not the door of mercy) closed forever.
In one of His parables pointing to the end of this age Jesus says, "The Bridegroom came and they that were ready, went in with him to the marriage and the door was shut." (`Matt. 25:10`). Our understanding of this is, that the Bridegroom came in 1874 and since then the
ready
(consecrated) ones have been going into a condition of light with reference to his presence, and preparation for marriage, and that this fall,
the door
of opportunity to join this company will close.
Another of Jesus' discourses seems to bear upon this point--He said: (`Luke 13:24`) "Strive to enter in at the straight gate; for
many
I say unto you will seek to enter in, and will not be able, when once the Master of the house (church) is risen up and hath shut to the
door
(to the "Narrow way"--see supplement tract No. 5), and ye begin to stand without and to knock at the door, saying, Lord, Lord, open unto us; (Let us also become a part of your Bride.) And he shall answer and say unto you, I know you not, whence ye are." (I do not recognize you as the ones I promised to make my Bride--she has come in).
What may be the outward indication that the door is shut, we know not, but will expect to see some evidence of it.
Now, it was on the strength of this prophetic
"shadow"
which shows that the
"door"
would not close until this fall, that we said, the living would not be changed
before
that time. As to
when
our change is due we can only say: To our understanding it will be due at any time
after
October 2nd, 1881, but we know of no
scriptural
evidence as to
what time
we will be changed from natural to spiritual, from mortal to immortal. We have the testimony that we shall
"execute
the judgments written" (seven last plagues) and we expect our change before those last plagues begin. We should be glad to go sooner if it were the Bridegroom's will, but we will be equally glad to remain
here
in earthly conditions if it is
His will.
Our expectations then, relative to this year, are very different from those of others interested in it. As to "Mother Shipton's prophecy" we of course give
no heed
to such "old wives' fables." But the teachings of
THE GREAT PYRAMID
are quite different. We have great respect for
it,
though we do not build our faith
upon it.
It has well been called "A Miracle in Stone," and it commends itself to us as a work of God, and not planned by men, for it seems in every respect to be in perfect accord with God's plan as we are finding it written in His Word; and this it is, that causes our respect for
it.
It has an entrance passage downward to a pit representing the "broad road to destruction." From this a passage starts upward--representing the
Law
dispensation. This in due time enlarges and becomes a "grand gallery," seven times as high, still leading upward, representing the Gospel Age. Thirty-three inches from the beginning of the grand gallery
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is a well, representing the death and resurrection of Jesus. From this well there is another downward passage-way which connects with the entrance passage near the pit, and seems to teach the
restoration of all
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men
from the "horrible pit" of death, through and on account of Jesus' death.
The "grand gallery" measures 1874 inches long at the
top,
1878 inches long at a groove cut in its sides about midway between bottom and top and 1881 inches, at the bottom. (The upper end wall impends or slants forward).
Now notice how aptly these
three
distinct dates (1874, 1878, 1881,) are marked by the pyramid, in ending the grand gallery, and see how ably it supports the teaching of the Bible, viz: that the gospel favors and privileges have been ending during these seven years--and will entirely cease
this
year.
Two other ways, in which the Pyramid
corroborates
scripture, are these: At the top of the "grand gallery"-- just where it measures 1874 inches, there is an opening or passage-way which seems to say, something might go out or
come in
here. For some time we thought this might represent the "change," or catching away of the church as spiritual beings; but it would have been due in 1874 and no translation took place; then it must mean something else. It seems very plain and clear to us now that that opening can mean nothing else than what the Prophets have taught us, viz: that there
the Bridegroom came
a spiritual being. It fits, as all the other parts of that wonderful structure fit and harmonize with the Word.
Secondly, we are claiming that our Lord's presence here, is to be to
many
in the nominal church "a stone of stumbling," and this too finds its illustration in the Pyramid, for at the upper end of the "Grand gallery" a huge block of stone juts out into the pathway and further progress becomes impossible, unless the traveler climbs with difficulty to its level. So we find it; many are stumbling, and the
progress
of all seems to depend on their recognizing the
present one.
IF I WERE SURE.
There seems to be a disposition on the part of some to say--now if you could only assure me positively that we will be
changed this fall,
I should be willing to endure anything: I could then take up any cross, deny myself, and do God's will only.
Now dear brother, sister, this is not the right way; it is not the correct thought: God called you to the "high calling" on condition, not that you would do
his will
and not your own, for a
few months
only, but for all eternity. And this you promised to do, did you not? Well, if so, what right have you to any
will
in the matter? Should you not the rather say, "Not my will, but thine be done?" His will regarding our present life and its circumstances--its joys and its sorrows and its labors; and His will as to the time the present
kind of labor
in His service shall give place to the more perfect service, when we shall be "changed" into likeness of Him who is the express image of the Father's person.
The Lord's grace (favor) he says, "is sufficient" for us and we should ask no more. It has proved sufficient in the past and we
trust
Him for the future. He gives his favor--gives us strength by showing us more and more of his plan and our part in it, etc., and how much in this way we have enjoyed during the past three years, especially our daily feasting on the heavenly food. I trust we all feel
stronger
spiritually than ever before. If any do not, let them fear that they are not walking up to the light, in the
full consecration
of their all.
But does some one say: I would consecrate
all
--my means, my time, my talents, and my reputation,
if I
knew surely
that I would get the prize; but I fear to lose my little stock of earthly treasure and perhaps not be accounted worthy of a place in the Bride company? To such we say, "Oh thou of little faith, wherefore didst thou doubt?"
"Faithful
is he that calleth you, who also will do it." (Will keep his promise.) `1 Thes. 5:24`. We are absolutely
sure
of obtaining what God, who cannot lie, hath promised, if we do
sacrifice all.
The very object of the present age is to develop from among others those who will--
"Trust in His unchanging grace."
If you think the prize too dear-- not worth your little
all,
don't exchange; but if you see it to be worth a million times what you are asked to give for it, sell
"all
that you have and purchase it." If our understanding of the matter be correct, the opportunity for making this exchange which is so favorable to us, will end with this fall.
Those who do not exchange, will soon have reason to regret it, as they will find their
all
melting from their grasp during the time of trouble. Those who come knocking afterward, desiring admittance would apparently be glad
then
to give
all
for an opportunity to enter, but it will be too late "when once the Master...hath shut to the door." `Luke 13:25`.
Just
what
we should look for from October 1881 onward we can scarcely say, but expect that as these seven years of the harvest (which altogether is forty years) have been a time of
favor
to the church, the succeeding years will show a
lack of favor,
and that consequently the nominal church will
rapidly fall to pieces,
and as a consequence,
many
who have heard of
these things
but dared not brave the frown of a popular and flourishing church organization, will then be set free and begin to knock and inquire. But while we shall be glad to greet them and to help them in every way in our power, we believe that they will not be recognized of the Lord as a part of the
Bride.
It is not for us to judge, however; we understand this to be the teaching of His word, but will wait for him to tell them that they are a part of the
"great company"
and not of the "little flock" to whom "it is the Father's good pleasure to give...the kingdom."
In different churches there are dear saints of God--consecrated to Him--
sanctified
yet ignorant of his
presence,
the harvest, etc. They are out of harmony with the spirit of the world, and the money influence which rules the church, but do not yet hear the voice of the Lord saying, "Come out of her my people that ye be not partakers of her sins and receive not of her plagues." Such will, we believe, be brought to recognize the Lord's presence, and that the
"harvest"
or
separating time
has come, before the door closes and it will
test
their consecration, and all who are
fully
consecrated will follow the voice of the Shepherd and come out.
To those who are seeking to sacrifice
all,
we would suggest that the spreading of this light and these truths which God has given us, is the important work of these times. When God gives light it is not to be put under a bushel--not to be hid in your own heart for
fear,
or for any other cause; it is given you that you may
let
it shine. Now, "pray ye the Lord of the harvest that he will send forth laborers into his harvest"--pray him to send you to tell the glad and cheering tidings to others of his dear ones who as yet know it not. Then realizing that he heareth us and is willing to let us do our little part with him, go forward day by day doing with your might what your hand finds to do, and you will doubtless find your prayer richly and abundantly answered.
Thus while looking forward to the future glory, you will also
enjoy
present privileges of suffering and self-denial as a member of His body, for other fellow members. O, how much work there is in this direction, how much opportunity for all who
will
lay aside all unnecessary earthly hindrances.
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OUR PASSOVER
Our celebration of the death of "Christ our Passover" on its anniversary, the 14th of April, announced in last paper, was, as the occasion has always been, a "blessed season:" a time for remembering our Lord's agony for our sins, and also of our
"redemption
through His blood." As we looked at the acceptableness of our
ransom
we realized the completeness of our forgiveness, and said with Paul: If God be for us who can be against us? He that spared not his own Son but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay anything to the charge of God's elect? It is God that
justifieth.
[God by his own arrangement has purged us of sin--
who
shall say it was not fully and properly done?] Who is he that condemneth? It is Christ that died. [Who says we are yet sinners? Let him remember who it was that
paid our debt
--it was Christ, and surely his was an acceptable
sacrifice.]
(`Rom. 8:31-34`.)
Seeing our justification, we reflected on what Paul said to all justified persons: "I beseech you
brethren
by the mercies of God [His daily mercies and especially his mercy in providing Jesus as your
ransom
and thus
justifying
you] that ye present your bodies a
living sacrifice,
holy, acceptable to God, your reasonable service." We looked at the significance of the memorials of his death which Jesus had provided--the
bread
and the
wine
--and found that they taught the same lesson--
consecration
and sacrifice.
First the body was broken and the blood shed for our
sin
--to
justify us
--then the bread
(truth
--"I am the truth") is offered us to give strength for the sacrifice which we are asked to make. God first gives the exceeding great and precious promises of becoming joint heirs with Jesus Christ our Lord to the "Divine nature" and kingdom, and then tells us how we may claim and attain those promises, viz: "If so be that we suffer with him, that we may be also glorified together." `Rom. 8:17`. This is all expressed
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in the symbol, as Jesus first handed the
"bread,"
and after supper the "cup" (wine), so during this age to all that come to him as
disciples
he offers first the nourishment and preparation of truth, and when they have eaten it and discerned the
prize of
their high calling,
he offers them the cup of--
death.
Wine is a symbol of two things--first, in appearance it is like blood, and is called "the
blood
of grapes," in this way it symbolizes
death;
second, it symbolizes the
spirit,
the effect being to cheer, refresh and enliven.
When we have been enlightened and strengthened by the heavenly food, Jesus passes us each the cup, saying, "Drink ye all of it"--drink unto my death--take up your cross and follow me, and at the same time you will be drinking unto my spirit and have a joy and refreshing which the world can neither give nor take away--and finally with me, inherit all things.
We remembered that we had been thus fed and strengthened by God's promises, and had already covenanted to drink of his cup and become dead with him if we might "reign in life" with him.
We remembered the two disciples who had asked Jesus about their positions in his throne, to whom he answered, "Ye know not what ye ask. Are you able to drink of
the cup
that I shall drink of,
[death
--"Father, if it be possible let
this cup
pass from me."] and to be baptized with the baptism that I shall be baptized with"--
death?
["I have a baptism to be baptized with"--water was its symbol--"and how am I straightened until it be accomplished."] The disciples answered him, "We are able," and he said
"Ye shall indeed."
So we have been begotten to the hope of sitting with him in his throne, and how his words apply to us: "Are you
able
to drink of my cup?" We asked ourselves, are
we willing
to share the sufferings as well as the glory? Then we said--Lord by thy word we know that we may have "Grace to help in time of need;" and that "Thy grace is sufficient for us." We have given our all to Thee--"Work in us both to
will and to do of
thy good pleasure." Thus having his strength made perfect in our weakness--
we
are able.
Amen.
Brother A. D. Jones reports a very interesting and profitable meeting at Newark, New Jersey, among the friends there and some from neighboring towns, with whom he celebrated "Our Passover"--between fifty and sixty taking part.
A number of letters received seem to indicate that the occasion was very generally celebrated among the scattered "twos and threes"
"of this
way."
We presume that it was celebrated in about twenty places. All who wrote expressed the feeling of solemnity and appropriateness, attaching to the celebration on the anniversary, rather than at any other time.
One or two brethren questioned the date announced--suggesting that by the almanac it would fall on the 12th instead of the 14th of April. To these we reply that the calendars in most almanacs are arranged upon astronomical
calculations
and are seldom exactly in harmony with the Jewish methods, which seem to be based on the
eyesight.
Some almanacs publish the Jewish calendar, and we used it in ascertaining when the "14th day of the first month," Jewish time, would come.
The moon is used to symbolize
The Law
or Jewish nation, which reached its full at the time of Jesus' presence, but began to wane when he gave them up and died. The moon was at its
full
on the 14th of April and began to wane; this seems to agree with the
Jewish
calendars and therefore we observed that time.
One sister wrote expressing disapproval, and asks, Why not go back to the
Law
in everything as well as
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in keeping the Passover? Our sister is in haste; we did not suggest the observance of the Passover as instituted by The Law, but the observance of "The Lord's Supper"
instead of it.
Nor did we suggest this as
a law,
believing that "Christ is the
end of the
Law
for righteousness to every one that believeth." (`Rom. 10:4`, and `7:6`). But who will say that we may not celebrate the death of our
Lamb
on the
anniversary,
for, "as often as
ye do this,
ye do show forth the Lord's death."
====================
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"PINK COTTAGE" FAITH CURE.
We are in receipt of information relative to some remarkable cures being performed in answer to prayers of faith in different sections of the country, among others, one recently received refers to several such cures at "Pink Cottage" Faith Cure. The writer (a brother) inquires our view of these cures--are they of God, or by Satan's power? We answer: "He that hath the power of death, that is the devil,"
very seldom
uses it to restore life and health, and never, we think, in answer to the earnest prayers of God's children. Unquestionably then we would regard every case of curing in which the instruments are the prayers of saints, as being of God.
Many have been led to question whether the power were of God, because many of those
thus
used are wonderfully in the dark regarding
God's plan,
the time of
"harvest"
and the
presence
of the Lord, but to thus judge would be much like the disciples, who said to Jesus: "We found one casting out devils in thy name and we forbade him because he followed not with us." But Jesus answered them, "Forbid him not, for he that is not against us is for us." `Luke 9:50`.
We must learn that in the school of Christ, there are various classes, and the exercises and instruction of each is under the direction of the principal teacher, Christ, who will lead each class as it may be able and willing to advance.
Seeing these classes we should earnestly desire the best gifts--the higher class, for though it be honorable to be used of the Lord in opening blind natural eyes, it is
more
honorable to be used in giving the spiritual sight and insight into God's word and plan and love. It is
grand
indeed to be an instrument in restoring and perfecting the old human body, but it is yet
more grand
to be used in building up and perfecting the
new nature
--showing them how they may
sacrifice
the human and obtain a
divine nature and form.
Both branches of service are well pleasing to God. Choose which you think the "most excellent," but "forbid no man because he follows not with us."
It is a little remarkable that very few of those who are used thus of the Lord in physical healing, are in any way identified with the nominal church; and they are generally out of all harmony and sympathy with its degenerated worldliness and faithlessness.
In this connection we might add that we have been agreeably surprised within the last six months to learn by meeting with some, and hearing from others, that in many cities and towns little companies of men and women meet regularly for the study of God's word. Though not so fully instructed in the plan of God and the times in which we live and the "harvest" separating, as we are, yet they have felt the cold deadness of the nominal church; they have felt that in it they were starving for "meat in due season," while the under shepherds acted like hirelings whose own the sheep are not, and preached to the "itching ears" of largely unconverted congregations.
These sheep are gathering in little bands to have the "chief Shepherd" himself feed them. Thus already consecrated and following his leadings, they are already out of Babylon and in this respect are in advance of some who have had more knowledge. These, so far as we have met them, seemed prepared for the very things we had to present--the
presence
of the Reaper and the "harvest" work of separation now going on. Among such we are finding many of the
faith-prayer-cure
people.
In this connection, we are reminded of the prophecy by
Joel
which Peter quoted at Pentecost, viz: "It shall come to pass in the last days saith God, I will pour out my Spirit upon
all flesh:
and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out
in
those days of my Spirit and they shall prophesy."
Few perhaps have noted the
double
character of this prophecy, that one part relates to the
servants
and
handmaidens
[The literal rendering of the Greek here would be male and female
slaves
--bounden persons--those who are bound to the Lord by a covenant.] and the other part of the same prophecy relates to
all flesh:
and again, one part is to take place
in
certain days [Gospel days] and the other part is to be fulfilled
after
those days.
By referring to the prophecy (`Joel 2:28,29`) you will see this distinction much more clearly. This prophecy began to have its fulfillment at Pentecost, where the servants and handmaids began to
prophesy (or instruct)
and all through this age it has continued to be so, and those who partake of the Spirit of truth are particularly the channels through whom truth and knowledge flows. As Jesus had said: "When he the Spirit of truth is come he shall
guide you
into all truth."
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A further part of it will not have its fulfillment until the little flock is complete--the sacrifice over and the
full atonement price
paid for all men. Then, the whole world of mankind will be no longer treated as
sinners,
but as
forgiven human sons.
[For remember that as the Bride of Adam was a sharer in the fall and curse, so the Bride of Christ is permitted to share in the
redemption
sacrifice, and blessing of all mankind.]
God usually does things gradually and we regard these powers of
faith
now being given to some, as a sort of preparation for the giving of such power to any one and every one who will use it--"all flesh."
We doubt not that in this way, or in some such way, the healing of human ills will be performed during the Millennial age; a way which would
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seem too, to show God's special favor and power, and teach men to exercise
faith
in Him.
The Spirit of God (God's power) operates differently at different times and for different works. Through the Prophets upon whom it came, its effects were to give utterance to truths
not understood.
During the Gospel Age, its object is to give us evidence through the Word, of our call to be spiritual beings like unto Christ's glorious body--to be his Bride; causing
us to understand
"what is the fellowship of the mystery which from the beginning of the world hath been
hid;"
(the sharing of the body with the
Head
both in the sufferings of this Gospel Age and also in the glory
to
follow)
--"This is a great
mystery;
but I speak concerning Christ and the church." `Eph. 3:9`, & `5:32`. And when this mysterious work of the present age is ended and the Bride of Christ (and also the "great company"--"the virgins, her companions which
follow
her,")
completed, then the Spirit is to do another and still different work. Being poured out "upon all flesh" it will lead the world to know of
their
justification as men;
they shall dream dreams and see visions and prophesy (teach). They will come to understand the truths of God, and His plan concerning them--their restitution to the perfection of humanity. And as already suggested, we doubt not, that the healing of earth's woes and pains will then be done in answer to prayers of faith; thus tending to bring the world into union, harmony and love with their Creator. In this work of restoration, the
Bride
will have some important part--perhaps as yet, not fully understood--for the Spirit and the Bride will give the invitation to "come" and then they that hear will say "come," until all who will may come to the fountain of life and drink freely and forever of
life
to which they are
justified
by the death of Christ.
We think then, that these healings are probably a beginning of the Millennial blessings to mankind, and that they will rather increase--that they will be mostly among the
"poor of this
world
rich in faith," and probably after this fall, will
only
be granted through those who are outside of the nominal church; thus giving additional evidence that she is no longer recognized of God, and that those within her are "partakers of her sins" (`Rev. 18:4`) and cannot please him.
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QUESTIONS AND ANSWERS.
QUESTION. I was much interested in the article, "The Resurrection," in last paper, and would like to enquire --when we read of the resurrection of the Prophets and Saints and those that fear God's name small and great, (`Rev. 11:18`.) are we to conclude that these are the orders Paul mentions in `1 Cor. 15:23`, "Every man in his own order"--or rank? If so, does the mention of the
prophets
first, imply that they constitute "The
first
resurrection?"
ANSWER. No, the
"first
resurrection" is first in the sense of
chief
or
principal
and not because it precedes others.
If it meant first in point of time then Jesus was not the beginning of the first resurrection (as declared, `Acts 26:23`.) for the prophets had raised the dead and so had Jesus. [Lazarus was
dead
for a longer time than Jesus]. But, none of these were raised
spiritual
bodies,
Jesus being the first of that
order
and all others who are raised in his likeness--spiritual, immortal beings --are sharers in the chief--most excellent --or
first
resurrection. It does not follow then that because mentioned or raised first, that the prophets would be in
the first
resurrection.
QUES. Bro. Russell: How do you interpret `Phil. 4:3`. "I entreat thee with me in the gospel...whose names are in the book of life." And `Acts 1:14`: "All continued with one accord in prayer and supplication with the women." And `1 Cor. 11:5`: "Every woman that prayeth or prophesieth (teaches)?"
ANS. We understand these scriptures to teach, that women did a work in the apostles' days which was approved and appreciated by them and by the Lord. Yet we believe that women usually spoke only at the smaller gatherings, and that when Paul said "Let the women keep silence in the [congregations,] he probably had reference to the
public
gatherings, at which it was the custom to have more or less of a
debate.
In these public debatings, Paul thought a woman's voice would be out of place, and this is the opinion of most thinking men and women to-day, though we think that it has by many been carried to an extreme, forbidding them to pray or teach on
any
occasion, even in more private assemblies of christians, and this we regard as an error.
God has arranged that the man and woman are representative of Christ and his Bride the church, and this rule by which the husband is the
head
of the wife is always maintained in scriptures. (Though there are exceptions to the rule in nature.) And probably this is one reason, that men have always been given the more active and public work of the ministry and women more the work of assisting and more private teaching, yet equally as acceptable to God. So Christ is the
active
agent in carrying out his own plan. He is the great minister of all, and we as His church do a lesser part and yet an acceptable part, well pleasing to God.
QUES. Bro. Russell: Please explain `2 Cor. 6:17`.
ANS. Paul makes a quotation from the Old Testament to support his teaching of the `preceding verses`, that Christians should be separate from unbelievers. We are to be a temple of God; and what association is proper between God's Temple and Idols? None. The quotation is as follows: "I will dwell among them and walk among them, and I will be their God and they shall be to me a people--Depart from the midst of them and be ye separated, and touch not the impure; and I will receive you, and will be to you for a Father, and you shall be to me for sons and daughters, saith the Lord Almighty."
In
person
we are to be separate from sin--pure--clean in mind (and in body, for cleanliness of person is almost always associated with purity of thought. Sometimes the impure within, will clothe and cleanse the outward form to purity; but the pure within, clothing the outward form in filth can scarce be imagined), and we are to live separate from sinners. (See `1 Cor. 5:10`.)
But we think that the pith of the apostle's reasoning is directed against association with false
religious systems.
Paganism claimed to be a religion then, and there was danger that Christians should come to look with favor upon
moral pagans
and treat them as though they were Christians and thus countenance their
evils.
In a word, whatever God condemns and disapproves
we
are to condemn and discountenance both in word and in deed--not even to encourage or countenance with our presence.
The circumstances are different now from then, here Paganism does not require resistance, but it has its equivalent in modern
"Spiritualism,"
"Freelovism"
and
"Infidelity."
And more dangerous because associated with more
light,
are the worldly practices and customs of the nominal church of Christ to-day, which constitute her the
Babylon
of God's word. As we have already seen there is a message to us, to leave Babylon and thus discountenance the worldly corruptions which have of late years been brought into God's Temple as idols to distract and divide the worshiper's attention. Therefore, "Come out of her my people, that ye be not partakers of her
sins
and receive not of her plagues." And this voice must be obeyed at any cost, or you become one of the
idol worshipers.
"What agreement hath the temple of God with idols?"
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A MISAPPREHENSION.
In our last paper we had an article headed "1,000 Preachers Wanted," which brought many good responses and we trust started some into the
Vineyard
who had been anxiously looking for some way in which they could
give their time
to teaching and preaching from house to house; making known to their fellow Christians "The
good
word of God," the gospel of which Paul was not ashamed. This was the meaning we wished to convey: if there are others such, we will be glad to hear from them and we continue to
such
the same offer.
But some seem to have misapprehended us and thought we wanted everybody--regular canvassers and book agents, and called the attention of their friends to it as
a nice chance
to obtain some employment,
etc. This is a misapprehension of our proposition. We want laborers (and so does the Lord) who will be working for heavenly wages, rather than for the price of a paper or book, be that ever so needful. No, we want those only who can explain the paper and book and plan, who as they go will
preach,
saying: "The kingdom of heaven is at hand, repent ye." (`Matt. 3:2`).
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DR. CHALMERS beautifully said: "The little I have seen in the world and known of the history of mankind, teaches me to look at their errors in sorrow, and not in anger. When I take the history of one poor heart, that has sinned and suffered, and represent to myself the struggles and temptations it has passed through-- the brief pulsations of joy; the tears of regret; the feebleness of purpose; the scorn of the world that has little charity; the desolation of the soul's sanctuary, and threatening voices within; health gone; happiness gone --I would fain leave the erring soul of my fellow-man with him from whose hands it came."
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WHAT pleases only for the moment, whether poetry, or oratory, or policy, will die with the moment. What looks beyond the moment will live beyond the moment. What speaks to the intelligent few will at last make a conquest of the unintelligent many; what speaks only to the unintelligent many will never reach the intelligent few, and will soon be forgotten by the unintelligent many also.--
Dean
Stanley.
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TRACT SUPPLEMENT NO. 5.
"THE NARROW WAY TO LIFE."
This tract we hope will be acceptable to you all. We hope that its general distribution will be productive of good results and that it may be used of the Lord as an
eye salve
to many to enable them to see "the
exceeding
riches of His grace in His loving kindness
toward us."
And for you, brethren, we pray that the viewing of the
narrow
way to life, may bless you, and that "The Father of Glory may give unto you the spirit of wisdom and revelation in the knowledge of him (that) the eyes of your understanding being enlightened; ye may know, what is the hope of his calling; and what the riches of the glory of His inheritance in the Saints; and what is the exceeding greatness of his power to us." `Eph. 1:17`.
We have quantities of
this tract,
and will try to supply all your demands. Order all you can use, and use all that you order.
Tracts 6 and 7 are not yet published, but will be out soon.
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EXHAUSTED.
We published very large editions of Tracts 1,2,3, and 4, but not enough for the demand. The supply is about exhausted. We are having them prepared again however, and next time will issue them all together with some additional matter under one cover. But we cannot expect this before July or August.
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LOVE to Christ smooths the path of duty, and wings the feet to travel it; it is the bow which impels the arrow of obedience; it is the mainspring moving the wheels of duty; it is the strong arm tugging the oar of diligence. Love is the marrow of the bones of fidelity, the blood in the veins of piety, the sinews of spiritual strength; yea, the life of sincere devotion. He that hath love can no more be motionless than the aspen in the gale, the sear leaf in the hurricane, or the spray in the tempest. As well may hearts cease to beat, as love to labor. Love is instinct with activity, it cannot be idle; it is full of energy, it cannot content itself with littles; it is the well-spring of heroism, and great deeds are the gushings of its fountain; it is a giant--it heapeth mountains upon mountains, and thinks the pile but little; it is a mighty mystery, for it changes bitter into sweet; it calls death life, and life death; and it makes pain less painful than enjoyment. --
Spurgeon.
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ROME AND JERUSALEM.--The Roman Church maintains a steady attention to the Holy Land. At Jattha they have erected a new hospital, they have established a branch nunnery at Ramleh, and a nunnery and schools at Bethlehem. It would appear that the Franciscans have a new establishment at Emmaus, in addition to the large hospice at Jerusalem. On the Mount of Olives a grand sanctuary and an extensive nunnery have been erected and endowed by the Princess de la Tour d'Auvergne, who, with great devotion, spent several years on the spot, in order personally to superintend the work.
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THE block of granite which was an obstacle in the pathway of the weak, becomes a stepping-stone in the pathway of the strong.--
Carlyle.
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