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VOL. I.

PITTSBURGH, PA., JANUARY, 1880.

NO. 7.

page 1

ZION'S

Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED MONTHLY. 101 Fifth Ave., PITTSBURGH, PA. C. T. RUSSELL, Editor and Publisher.

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DIALOGUE. Rev. 13.

B. I am here again Bro. A., anxious as ever to enjoy whatever light may be due the church; I know that you believe the word of God to be a lamp, whose oil is the spirit, which sheds its light upon the path of the just as fast as the light is due, in order that at each step we may not be in darkness. Have you seen anything fresh or new lately?

A. God's word is "new every morning and fresh every evening." In this respect it differs from all other books and, undoubtedly it is a fountain of living waters (truths) from the fact that it contains special dispensational truths, as well as general truth. Thus it is a great storehouse from which the Lord's servants are to bring forth "things new and old," that the household of faith may have meat in due season. " I seem to see in a clearer light than ever before, the present condition of the nominal church and its future. We talked some of this subject at a previous interview, when we considered the text- "Babylon is fallen." The subject in general and the Bible teaching concerning it, seems daily to open up more clearly. I think too, that it is— the meat due here. Many saints in "Babylon" are ignorant of the fact, and therefore do not obey the call- "Come out from her my people, so that you may have no fellowship with her sins and that you receive not of her plagues." Would this subject be agreeable to you this evening?

B. It would, and profitable too I hope. I was much interested in our last conversation on The Antichrist and its picture in Rev. 12.

A. Then we will consider the "Two horned beast" of the next chapter now. It seems to follow connectedly, our last topic.

B. Suppose you use the Emphatic Diaglott; it is so much clearer. Then I can have the advantage of both translations.

A. The first ten verses of this chapter describe the Papal-Roman dominion. It is the Leopard; its spots showing mixture, or church and empire combined. It receives its power &c, from the "Dragon" (Pagan Rome.) Let me here explain that in symbol, "Heavens," signify the higher or ruling powers, "Earth," represents the people obedient to those ruling powers. When the Dragon gave its place to Papacy, it (Papacy) became "the heavens" and those who were obedient to it (the church) were "the earth." "The sea" represents the general masses of the world, without religious restraints.

The "Leopard" arose from the sea— from among the masses of the people-received its power and dominion etc. "And the whole earth wondered after the beast. " And they did homage to the Dragon (Paganism) because he gave the authority to the Beast. And they worshiped the Beast saying: Who is like to the Beast? Thus we see that the people honored both the empire and

the ecclesiastical or church power, finally concluding that the Beast (ecclesiastical power) was the stronger, and saying— "Who is able to make war (to contend) with the Beast. The "blasphemies and the great swelling words" of this power, we talked of at our last interview. Its time for speaking is not limited; it still speaks, but not so its time for acting. It had "power to act forty and two months." This is the same period referred to in chap. 12 as "twelve hundred and sixty days," and three and a half times (3-1/2 years) extending from A.D. 538 to 1798, when its "power to act" or put to death seems to have ceased.

THE TWO HORNED BEAST

Vs. 11. "And I saw another wild beast, ascending from the earth. " If the previous beast was an ecclesiastical power, this beast called another would also be an ecclesiastical, or church power. As the first beast had ten horns, or powers, which gave to it their support, strength and protection, so this beast has "two horns." The first beast received a deadly wound from the sword. (Vs. 14.) The sword is the word of God and Papacy received such a wound during the reformation. The preaching of the word of God by Luther, Zwingle and others, showing it to be the "mystery of iniquity," "The man of Sin," "The Antichrist," &c, took away much of its power and almost took its life.

B. I see then that the second beast with two horns, you regard as another ecclesiastical power arising since the reformation. Can it be possible that it refers to or symbolizes Protestantism?

A. I think it does. As Papacy became a beast by the union of church and empire, so with Protestantism. It is not called a beast until it unites with the empires represented by the two horns- two powers, England and Germany. Notice that this beast does not come out of the Sea (the irreligious masses) but from the "Earth" (the people who had been obedient to Papacy). It has not the fierce, aggressive character of the "Leopard," but "two horns like a lamb." It used its horns only as a means of defense and protection.

B. The next statement that it "spake as a dragon" does not seem to fit Protestantism. It would seem to imply that the second beast taught the same things as the dragon, i.e. Paganism &c.

A. By no means, the two beasts are being contrasted. We have already been told what were the claims of the Leopard or Papal ecclesiasticism, how it spake great swelling words and blasphemies, how it claimed the right to "rule all nations with a rod of iron" by virtue of its other claim that it was "The kingdom of God. " Protestantism, though it associated itself with earthly empire and became a beast made no such boast. It spake no such swelling words and made no such pretentious claims. It does not

speak as the dragon, as a dragon-Its claims are the same as any civil or dragon power.

B. O I see! I thought that its speaking as a dragon, would indicate that it was worse than Papacy but I see that it really marks it as being better and is the distinguishing feature between it and "The man of Sin. " It does seem that the Spirit clothed the matter in such symbols as would be difficult or impossible to understand until it should become meat due to the church.

A. Notice further that although the two-horned beast claimed less, its greater humility did not operate against it, for "All the authority of the first beast he executes in his presence. "

B. That is the Protestant Beast [the state churches of England and Germany.] was able to exert as much influence and power as Papacy could by its greater claims. But what is meant by "in his presence?"

A. This is thrown in to show us that the rise of the second, did not destroy the first one. They continue to exist contemporaneous ly .

"And he makes The Earth and those who dwell in it to worship the first beast whose mortal wound was healed. " Papacy's wound began

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to heal from the time the Reformation Church united to worldly empires, for how could the Reformers any longer use the Sword of the Spirit against Papacy as a church- state organization when they themselves were the same.

And not only did this cause them to cease to wound and injure Papacy, but when they justified their own church and empire organization and demanded for it the respect and reverence of the people, they virtually caused all, both papists and protestants to worship, respect and honor the Papal Church. To such an extent is this true, that to-day the Papal Church is recognized among Christians as one of the churches of Christ, instead of, in its true character as the "Antichrist," that the Lord recognizes as "The Abomination of the Earth. " The utterance of early reformers against this church, if made to-day would be denounced by both Christians and the world.

Vs. 13. "And he does great signs

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so that fire he makes to come down from heaven to the earth in the presence of men. " Remember that both beasts are now, in "heaven, " or in authority. The second beast displays its power over "the earth," or those who are under its authority by occasionally sending down fire [symbol of judgment and punishments] upon them— declaring certain judgments and

punishments upon those who oppose it— heretics. Such fire was sent down upon the Dissenters- Baptists, Puritans and others.

Vs. 14. "And he deceives those who dwell on the earth by the signs which it was given him to do in the presence of the beast. " Those who dwell on the earth (not "the earth" itself-i.e. the people who acknowledge and obey these two beasts) probably refers to independent Christians not allied to worldly organizations. These were deceived by the pretentious claims of divine right and appointment etc.

They claim as the Papal church did and does that they are the only church of Christ and that none but their ministers and bishops have right to preach since they and the Roman Catholic clergy alone are rightly "ordained of God." They claim that the right to ordain (set apart and install in office) was originally possessed only by the Apostles, who through "laying on of hands," conferred the gifts of the Spirit. This last we know is true, but they also claim that those so ordained, could, in ordaining others, confer the same spiritual gifts and powers. This was probably first promulgated to give power and seeming authority to the clergy, and to create between them and the balance of the church, a gulf of awe so wide that few would dare leap over. Thus priest-craft obtained a mighty hold upon the minds of the people. It is the carrying out of this same principle that sanctions the teaching, that none are qualified to understand the Bible aright except those consecrated by the imposition of holy orders by the Apostolic succession. This claim of both beasts we deny, and assert that the laying on of hands by all the Bishops and Popes, could not add to the spiritual gifts of any, saint or sinner. We challenge both churches to produce a single case in which "the gifts of the Spirit" (as they are explained in 1 Cor.) ever followed the ordination of their ministers.

It was in this way that the second beast deceived or led into error (bondage) the various independent companies of protestant Christians, telling them ("those who dwell on the earth") to make an image to the (first) beast, who has the wound of the sword and lives."

B. We understand then that these two churches, the church of England and the church of Germany by their claims and organizations similar to Papacy, said to smaller companies of Independent Protestant Christians by example etc. : You will also find it necessary to have an ecclesiastical fence to separate your clergy from the common people of the church, that their utterances, by seeming authority may have the greater weight, even as the word of God with the people— thus preventing the exercise of individual thought and study.

A. Yes, they demonstrated to them that they required an organized government &c, of the clergy over the common people like to Papacy in form, in fact an "Image of that beast. "

This each denomination, Presbyterian, Methodist, Baptist and legion besides, did, as they gained power, i.e. While they denounced priest-craft and advocated individual study of the Bible, yet, they claimed the authority of their clergy to interpret the scriptures. And while they freely placed the Bible in the hands of the people, they handed them along with it, the catechism and creed of the church. They concede the right of the individual to be a member of the church and to study the word if they will agree to believe neither more nor less than the clergy who formed the creed. Strange liberty! Thus each denomination did make an image; but there is a sense in which they have all united to make one grand image, the one referred to in this fourteenth verse.

B. I notice that the Sinaitic MSS. adds the word also in this verse— "That they also should make an image. " —Would not this seem to indicate that Protestantism as represented in this beast, is an image of the first beast also?

A. Yes, the thought is there even without the word also, since they are both beasts, but also, does add to the force. Well, they took the advice of example and did organize such an image. In London, Aug. 19th, 1846, there assembled representatives of all the leading Protestant denominations of Europe and America, who there organized under the name— "Evangelical Alliance." That was a church organization in many respects similar in form ("an image") to Papacy. Its design is to increase the power and authority of Protestantism, just as the formation of the Leopard beast was the result of a desire to increase the power and authority of Papacy.

B. Surely you do not mean to say that the "Evangelical Alliance," which seemingly has been for the cementing of all Protestant Christians into one organization is an evil thing.

A. The union of believers is one of the things for which we long and pray, but it is brought about, not by the organization of societies, but by the Holy Spirit. It is a union of hearts bound together by the golden chord of truth; not a union of church societies bound by creeds.

If the Evangelical Alliance were the coming together of Christians, saying-We realize that there is "One Lord, one faith, one baptism," and that all truth is in harmony, and therefore, as we who profess to be God's children differ widely on various subjects and our various creeds in many particulars contradict each other, we desire to lay aside all written creeds and we unite in this manner as Christians, with no rule nor creed but the Bible. We will henceforth strive to be taught of God and seek to come to harmony in the understanding of His word.

I say if this were the object, I could rejoice at such an organization. But it is not; no, each denomination stands as firmly as ever by its creed. And this Alliance is designed only as

a protection to those creeds. The Alliance has a creed of nine articles, and none can be considered as within the pale of Orthodoxy, except by subscribing to this creed. It is, I repeat, an organization in form and purpose, similar to Papacy and is here properly termed the "Image of the beast."

Vs. 15. "And it was given him to give breath to the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast, should be killed."- That is, the Protestant beast gave vital power and authority to the image (The united sects— Evangelical Alliance). It has done this by joining with them in the organization. The church of England and the church of Germany were both represented at several of the late meetings of the Alliance. This is contrary to the Spirit of their creeds, as all know who are conversant with them. The English and German churches each claim, as the Papal has always done, that theirs is THE CHURCH founded by the Apostles and that their ministers and bishops have the special unction for teaching by the "laying on of hands," or what is known as ordination and Apostolic succession. These claim that the Papacy was an apostacy from their church, and that the various other denominations are schisms from their church and heretical, in that they hold doctrines differing from theirs.

They have departed from the real ground of their creed when they take part with other denominations in forming, and recognizing (giving life to) "the image. "

And even the Papal Church went so far as to acknowledge the Image, for during the session (in Europe) two months since, she sent her GREETINGS to the "Evangelical Alliance." The recognition by these beasts gives force and power to the image, so that it can command the reverence of all; and woe be to the one who dares refuse to worship "Orthodoxy." He is symbolically "killed" -cut off, as a heretic, and is no longer recognized as a Christian.

Vs. 16. "And he causes all, the little and great, and the rich and the poor, and the freemen and the bondmen, that they should give themselves a mark on the right hand or in their forehead;" i.e., the Image causes all who would be its followers and worshipers to commit themselves either by a public profession (mark in forehead), or by giving able support with their might, power and means (mark in right hand). A mark is a seal or sign of allegiance.

B. How do the various denominational churches constituting the Image follow Papacy?

A. In many ways. For instance: Papacy established the clerical hierarchy, who lord it over God's heritage instead of serving their brethren as Jesus explained- "One is your Master and all ye are brethren," and as Paul said- "We are to speak the

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truth in love and grow up into Him in all things who is the head, even Christ; from whom the whole body fitly joined together (not by creeds of men, but by love begotten by the one Spirit of truth) and compacted by that which every joint supplieth (every joint is every member, not the clergy only) making increase of the body unto the edifying of itself in love. " Thus coming "to the unity of the faith, and of the knowledge of the Son of God. " Eph. 4.

As Papacy established the priesthood over the church, so Protestantism has established almost the same, and there is no opportunity for the body to edify itself, every joint taking part. True, there is a seeming show of liberty at prayer meetings, &c, but it is only upon the surface, for the ordained pastor is to watch zealously lest anything contrary to the teachings of his church should be expressed, and if so to silence the audacious member at once, for the church creed is the rule, not the Word of God. If this is not sufficient, they must have a sort of church trial and excommunicate him ["kill him"]. The trial, by the way, gives evidence of another likeness to the beast, namely, the exaltation of the teachings of the organization above the Word of God, for all such are tried according to "the authorities" of their church.

Another mark is the ordination or apostolic succession. This is claimed by Methodists and others, who go through the same form of consecrating their ministers as do the Episcopal and Roman Catholic churches, and without scriptural authority.

B. Do you not think it right that fellow servants should pray over and in the name of God set apart a fellow member for the Lord's service?

A. O yes ! What I object to is the idea held, that some supernatural power and wisdom is conveyed, and that it is particular that the blessing come in a direct descent from the first Apostles. Another prominent mark of the beast copied

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[Continued from second page.]

by the image is the honoring of the special class, the clergy, with special honors and titles. They are known as Revs., Divines, etc., but Jesus, the divine, said: "Ye call me Lord and Master, and ye say well, for so I am." "Be not ye called Rabbi, neither be ye called Masters, for one is your Master, even Christ, and all ye are brethren (Matt. 23:8). These titles are assumptions fashioned after those of Papacy.

When the various denominations began their existence, more full of the spirit of Christ, they claimed no such high-sounding

titles. The Reformers were not known as Rev. ,

D.D., &c, but as John Knox, Martin Luther, John Wesley, &c. Unpretentious, like Jesus and the Apostles, they were intent upon serving God and therefore became the servants (ministers) of the church. These had marks of God's approval, and as a result, their ministry was wonderfully blest. But now the clergy are far from being servants, they are Lords. They have itching ears, loving the approval of men. As pride and worldliness have come in, vital godliness and power have gradually departed.

For the very same reason they are losing all power to expound the Word of God-the gift of teaching -because "God abhoreth the proud but giveth grace (favor) to the humble. " The early reformers were humble, and God led them into much knowledge of His Word, and although we are much farther along "the path of the just," and the servants should have more light and bring things new as well as old from the Word, yet we find ministers of all denominations ready to confess their ignorance of the Word. They appeal for their information back to the early reformers, and thus confess that they have less light than they. Pride always has hindered growth in grace and does now. " "How can ye believe who receive honor one of another, and seek not the honor which cometh from God, only?" That their light should grow dim and their spiritual life become dwarfed is the natural result of their joining the image and subscribing to creeds made in the fifteenth century, which, like the iron shoe of China, will not admit of any growth. It is a shoe a little larger than Papacy put upon its followers but of the same sort.

Another mark received by nearly all is

SPRINKLING INSTEAD OF BAPTISM.

This has been handed down through the Church of Rome to the Churches of England and Germany, and through the influence of these to the allied Evangelical churches.

The word baptize is not a translated word, but a transferred Greek word, and means to dip, immerse, wash, as is abundantly proven by its use in hundreds of instances in profane Greek literature. Its use in scripture seems also to teach the same thing, as well as the admitted fact that all Christians for nearly three centuries practiced immersion. The Church of Rome (the only one which has a history) admits that the word signifies, to immerse, and that it was so practiced by early Christians, but claims that SHE changed it. She claims that she, through her head, the Pope, (the vicar of Christ), had authority to change any ordinance. This is in harmony with the spirit of Papacy as illustrated in the quotation at our last meeting from Pope Martin: "Wherefore no marvel if it be in my power to change time and times, to alter and abrogate laws, to dispense with all things,

yea, with the precepts of Christ." Can you wonder that I should feel aggrieved to see fellow Christians ignore the precepts of Christ and exalt instead the teachings of men, claiming that it makes no difference?

B. Certainly if these are marks of the beast, it is time that all Christians should realize it. Also, that all who are worshiping any church organization should be warned. "See thou do it not." These are thy fellow servants. "Worship God." Rev. 22:9.

A. The image worship is hindering hundreds from seeing the beauties of the Word of God. They may perhaps glance at it and for a moment think for themselves, but that is all. The church discipline is so strict and they reverence it so much that a look or frown is sufficient to warn them that independent thought is a dangerous thing and must not be indulged in, lest they be regarded as infidels. Would that all could see that these local organizations called churches are not THE CHURCH, but that the Church of God includes all Christians, all whose names are written in Heaven, and that when these local organizations attempt to come between them as children, and God their Father, or to put their creed instead of the Word of God, their assumed authority is not to be recognized, nor tolerated; and that it is our duty to rebuke it as sinful.

Vs. 17. "So that no one may be able to buy or sell unless he who has the mark, the name of the beast, or the number of his name. " The buying and selling here are doubtless symbolic, and refer to trading, or exchanging of spiritual things- truths. None are recognized as having a right to teach or preach unless they have these marks; i.e., he must have a theological examination to see whether he bears all the marks and reverences the authority of the image. He must either be a part of the beast itself, or of the number of his name— many denominations.

B. Our meeting has been profitable to me, I hope. I will watch the closer that I do not worship men nor men's opinions and creeds. Man worship in some form seems to be a failing of very many.

A. If you feel interested enough in these topics, and will call again, we may take up some of the subsequent chapters of this interesting but in times past sealed book. Farewell.

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"As Unknown and Yet Well Known."

Strangers here- Not a link with earth unbroken, Not a farewell to be spoken; Waiting for their Lord to take them To Himself, and like Him make them.

Strangers here- with their hearts upon a treasure That has dimmed for them earth's pleasure, Lamps well trimmed, and brightly burning, Eyes forever upward turning.

Strangers here- Earthly rank and riches losing. Worldly ties and claims refusing. On to Christ in glory passing. All things there in Him possessing.

Strangers here-

But in Him their hearts are resting, Faith looks up in days of testing, Follows Him with true allegiance, Loves to walk in His obedience.

Well know there - Oh, what joy for Christ to take them To the Father, who will make them Welcome in His mansions yonder, Strangers here-to be no longer.

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-Selected.

The Old and New.

The natural and the spiritual, both, are elements of God's plan. Some make too much of the one and some too much of the other. If we would keep balanced we should carefully avoid extremes. First the natural and afterward the spiritual, is God's law of development, both of dispensations and persons; and the natural is first also in the sense that the spiritual grows out of it- not developed by the power of the natural itself, but by the power of the spiritual, with which the natural is impregnated. In God's order there can be no spiritual without first the natural, hence the spiritual is in one sense dependent on the natural. This gives us a clear application of the principles: "The elder shall serve the younger," spoken concerning Esau (the elder) and Jacob (the younger). Gen. 25:23. They were twins; and thus intimately related, clearly represent the relation between the

natural and the spiritual, Esau, as the natural, first, and afterward Jacob.

The Jewish and Gospel dispensations stand so related to each other. As Esau for pottage sold Jacob his birthright and Jacob received the blessing of the firstborn, so natural Israel by desiring only the things adapted to an earthly condition, lost the kingdom, and it is given to another nation— the Gospel church- the true Israel of God. But the Gospel church grew out of the Jewish; the remnant saved being the nucleus around which the Gospel church was gathered. Christ, his apostles and all the remnant were Jews, they received the Holy Spirit and became the light beams to the Gentiles: "Salvation is of the Jews." John 4:22. The natural is the elder, but the elder serves the younger.

The natural and the spiritual are related thus to each other in the person of our Lord Jesus Christ, reckoning from the beginning of his earthly life. As one born of the flesh (the natural) he was natural, but when he was born from the dead by the Spirit he was spiritual, and he is our Leader in the order of development. This order, in Christ is the key to the whole plan, and is the basis of Paul's statement concerning our resurrection. "It is sown a natural body; it is raised a spiritual body." 1 Cor. 15:44,46. The natural could not of itself become spiritual, neither could there be the spiritual, in God's order without "First the natural. " The natural or "vile body" changed becomes the glorious body; changed by the power of the Spirit indwelling. Rom. 8:11 and Phil. 3:21.

The relation of the grub and the butterfly is a good illustration of the Christian in his two stages of existence. It is first the grub and afterward the butterfly, the grub changing into a butterfly on account of the butterfly nature which the grub possesses. So when a man has the Divine or spiritual nature, in due time he will "bear the image of the heavenly," a glorious form, (1 Cor. 15:49). But a mere natural man has no germ of the spiritual, and hence he needs a Savior-he needs the life giving power of the Second Adam.

Adam was a mere natural man and in harmony with this fact was on trial only for natural life, which the typical tree could prolong. There is no intimation in the Bible that spirituality or immortality was placed before him as of possible attainment. If it be said, "God's plan cannot change, and therefore God intended from the first that man should develop from the natural to the spiritual." I answer by admitting the premises, and urging in consequence that God intended that man should receive spiritual life by the Second Adam. As man had only natural life when created, a redeemed or ransomed life can only be natural; and as a naturally dead man can not develop into spiritual life, man needs a Redeemer, and must either be actually redeemed if dead, or counted redeemed if under sentence, in order to receive the spiritual life. We may thus be able to see great light and

beauty in the fact that in Christ are combined both the natural and the spiritual, for man needs a Redeemer from the curse "Dying thou shalt die, " and also a spiritual Life-giver. We are compelled to believe that Christ is man's Redeemer from natural death, because He gave his natural life (Gr. psuchee) a ransom for the many; and natural life could not redeem spiritual life nor spiritual redeem the natural, as the law requires "An eye for an eye and a tooth for a tooth. " But we are asked was it not God's plan to raise man from natural death? We answer, yes; but it was as much his plan to raise them by a Redeemer, as to raise them at all, or as it was his plan to give men spiritual life by the Second Adam. It is evidently a part of the plan to save or deliver man from the natural death, and so far at least God saves the old man. It seems to us a misapprehension of the relation between the natural and the spiritual, that leads to the idea that there is no provisions for the salvation of the old man. If God raises the dead "distinct from Christ," or without a Redeemer, he saves them without a provision; but even with this view, the recovery of the natural man from natural death in order to give him spiritual life is as much a necessity as in our view, that God saves men by a Redeemer. It seems strange that any one should say that God has made no provision to save the natural man. Pray tell us who needs saving if not poor lost, sinful mortal man. The spiritual man needs no Savior; he is the saved man. To restore is to save from death; in this sense he saves all mankind. To give spiritual life is to save by preventing the second death. "On such the second death hath no power." "Neither can they die any more." Rev. 20:6 and Luke 20:36.

This is the great, the special salvation and is to believers only; and the principle involved is, THE OLD MADE NEW. If God does not save the old man he saves nobody. And if the new creation does not consist in making the old man new, by the power of the spirit, then our glorified Savior is not the man Christ Jesus who went about doing good; who learned to sympathize with his brethren, because "he was tried in all points like as we are;" and who gave himself a ransom for all, by his obedience unto death; and was therefore highly exalted. Phil. 2:8,9. If he does not save the old man by making him new, then there is neither resurrection nor change-the putting on of immortality. The butterfly may or may not remember his grub life, but as he flutters in the air with his beautiful form and gaudy dress, he is the very same creature that once wallowed in the soil of earth.

Our change will indeed be great, well may it be called a "New Creation;" (to form anew or give a new form.) "It doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him, for we shall see him as he is." 1 John 3:2. We would doubtless be greatly surprised could we in vision see ourselves in glory: these vile bodies changed, and fashioned like unto his glorious body; but no one need be afraid of losing his

identity. When we look back, and realize what God hath wrought in redeeming out of every kindred, and in making us Kings and Priests, well may we then exclaim: "Oh death where is thy sting, Oh grave where is thy victory. Thanks be unto God that giveth us the victory through our Lord Jesus Christ. " And as Jesus by the memory of his suffering can sympathize with the sorrowing and the tempted, so will we by the trials which we have overcome, be prepared with him to share in the administration of power, to succor and bless the nations of Earth in the millennial day.

All hail, to our mighty Redeemer and Friend; Who saves the redeemed to a life without end. In thy kingdom of glory, may we share with the few In bringing mankind from the old to the new.

J. H. P.

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Into All Truth.

"Howbeit when he, the spirit of truth is come, he will guide you into all truth." -John 16:13.

To whom was that promise made by the Savior, to the Apostles, or to the church? And if to the church, does it belong to each individual of the church? We believe there is a sense in which it was designed for the Apostles, and was fulfilled in them. Revelation has two phases, one of which is fulfilled in the word being spoken or written, the other in its being understood. This is especially true of prophecy, which though spoken or written by men inspired by the spirit, was not understood, nor intended to be understood by them, (1 Pet. 1:11,12.) but was for the church. Prophecy can only be fully understood when fulfilled, and a truth is not fully revealed until it is understood. To reveal is to make known, and in a very important sense the promise of the Spirit was fulfilled when the inspired writings were complete and given to the church. We do not believe that new truths, not contained in the Bible, have been given to men, and when men come to us claiming to have new revelations, we beware. But we have no doubt that in the application and understanding of the word, the Spirit's help is as necessary as in writing it. The prophets and apostles had inspiration to write and the church have the same Spirit's help to understand.

The Apostles are as the twelve foundation stones of the church, (when complete and glorified the New Jerusalem. -Rev. 21:14,) and as such, represent the whole church, and for this reason, the terms "ye" and "you" addressed to them, refer to the whole church. In this way we believe the promise of the Spirit

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belongs to the whole church. "Go ye into all the world," is our commission, to preach the gospel, as well as their's, though addressed to them. "Lo I am with you alway even unto the end of the world," is a precious promise to us and could refer to them only in the sense that they were a part of the one family addressed, and in their time, received by the Spirit all needed help. The church is one body, Christ being its head, and the Apostles important members of it, but the body would be incomplete without the toes, and the same Spirit animates the toes that animates the Head. "There is one body and one Spirit, even as ye

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are called in one hope of your calling." Eph 4:4.

The living generation of believers in Christ represents the church now as at any time in the past, but it requires the whole number, dead and living, to constitute the church, that body which when complete and filled with glory, will shine as the sun in the Father's kingdom. Now, we do not and cannot believe that Christ, in any sense, intended the promise of which we are speaking, for any one individual, now, or at any time in the past; hence we do not believe that any one person ever had, or ever will have the truth concerning Christ and his plans this side of the kingdom or immortal state. "Now we see through a glass, darkly, but then face to face. Now I know in part, but then shall I know even as also I am known." 1 Cor. 13:12. Whoever expects all the truth while in a mortal state will, doubtless, be disappointed, but this need not stand in the way of any ones applying himself faithfully, with the assurance that his work shall be richly rewarded. He who searches will find. There can be no doubt, that, in consequence of the promise of the leading of the Spirit, the living generation of Christians has, at all times, had all the truth due at that time, and therefore that the church now living has all the truth due in our day; and because of the progress of truth in the "path that shines more and more even unto the perfect day," we may reasonably claim that the present generation of Christians know more of prophecy and God's plan than any generation preceding. We have the advantage of the aggregate progress of the past, besides the fulfillment of the prophecies which clearly indicate our position on the verge of the glory of the kingdom. But it is just as true now as it ever was, that there is variety of power and intellect in the church. There are babes, young men and fathers, now as at all times in the past, and yet, it is as much a fact that the babe with its undeveloped capacity for knowledge or work, belongs to the family as that the father belongs to the family. The existence of life by the Divine Spirit is what constitutes any individual a member of the body, and the degree of strength or knowledge the members possess depends upon circumstances. The growth

in grace and knowledge is of members in the family and does not constitute them members, and however young, ignorant or feeble a member is, he is certain of a place in the kingdom, unless for some reason he is disinherited and cut off. If the branch bear no fruit it is cut off and withers, but every branch that beareth fruit, be it ever so little, he purgeth it that it may bring forth more fruit. John 15:2. If each individual now, on the strength of the promise, may claim perfect knowledge, so might each individual at any other time, and we know that even in the apostle's day, no one had all the help the Spirit gave, but God divided to each man severally according to his own will.— 1 Cor. 12:1 1. If a knowledge of all the truth is necessary in order to fit a man for the kingdom, then admitting that the last generation could get it all, only these could be the heirs and all the dead are shut out. True, they were not expected to know as much as Christians now, neither was each one expected to know all that they all knew, but they were expected to bring forth fruit unto holiness, and that they each could do. It is no more reasonable to expect each one to know now, all that all know than it would have been at any time in the past. The bride is evidently chosen with reference to her union with Christ by his spirit and her loyalty to him rather than her degree of knowledge. She is called out under circumstances peculiarly dark in some respects, and it is not until after the bride is complete and Zion is brought back that even the "Watchman shall see eye to eye."— Isa. 52:8. Though we cannot know all until the perfect is come, we can grow in grace and in knowledge, and the Spirit will help our infirmities.

J. H. P.

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The Completeness of the Body.

"The Church is the 'one body' of Christ, and all Christians are individual members of that body. No one liveth to himself, no one dieth to himself; when one member suffers all members suffer with it. It is one of the sins of a self-sufficient age to deny the unity and completeness of Christ's body, and to set up tests of unity other than those which he has appointed. In the natural body each member united with the head has vital union with every other member connected with the same head. The basis of true Christian unity is union with Jesus Christ who is the head of the body. Men lay down as the basis of their unity, union with some human leaders through the doctrines which he has proclaimed or the forms which he has instituted. They are united by external observances, by laws, forms, rites and bands. Their union is the union of staves in a barrel; Christ's union is the union of branches in a vine. Their union is that of bones in a

skeleton, joined and wired together, but destitute of vital energy; the union of Christ and his people is the union of the members of a body, joined together by those ligaments which every joint supplieth, and pervaded by the energy of a common life. The unity which Christ inaugurated embraces the whole family of God. It includes every man who has vital connection with the great Head of the Church. Men's schemes are too narrow for this, and include only those persons who coincide in opinions, who agree in forms, who are trimmed according to a certain pattern, or shaped in conformity to certain human standards. Christ bids us to receive one another as he has received us. The fact that we have passed from death unto life, and that we are united to Christ the living Head, is proof that we are united to his people. If our fellowship is with the Father and with the Son Jesus Christ, it is also with one another. Men, however, restrict their fellowship; and hence, while Christ's Church is inclusive and wide-reaching, their churches are narrow, and shut out more Christians than they shut in. The results of this are grievous to God's people who are thus excluded from union with saints, but still more grievous to those who exclude them. How often we see churches crippled and helpless for lack of the labor and sympathy of Christian brethren who stand by their side ready and willing to be helpers in their toils, but are excluded by some party Shibboleth, or by some unscriptural name or form. How often we see men shut away from their proper field of Christian effort, simply because they cannot accept the unscriptural statements and arrangements, which men presume to impose before they will receive them to their fellowship. Men toil in weariness, and bring themselves to the borders of the grave, that they may do work which others would willingly and wisely do, who are not permitted to participate in the labor. Thus men virtually say to God's children, 'You may be members of Christ's body, but we have no need of you or your services.'

The apostle has taught us that no member of the body can be spared from its place and its proper work, without serious injury. No man can separate himself from the body of Christ without harm; nor can any portion of Christians separate themselves from others who love the Lord, or exclude other Christians from their fellowship, without doing themselves great injury.

The union of true Christians springs from a higher than human source; and their adaptation to each other for mutual helpfulness is so complete and perfect that any separation must work harm both to those who cause it and to those who endure it. The feet may say, We are strong, we have no need of the eyes, we carry the body, and the eyes are mere useless gazers, but when the eyes are gone, and the feet are groping and floundering in the ditch, the folly of this decision is most manifest. So whenever any of the Lord's children in their inexperience and self- sufficiency think themselves able to dispense with the presence, the service, and the loving fellowship of others of the children of

the Lord, they may find sooner or later, by their weakness, inefficiency, and a thousand calamities and troubles that may come upon them, they have over-estimated their own powers, and have put away from them those members which God hath set in the body, that they might abide together in the unity of love and in mutual helpfulness. All down through the ages comes our Savior's parting prayer for his disciples, that "they all may be one," and the hearts of the truly regenerate yearn and long for this unity. Deeper than the names and forms and creeds of men, throbs that inward, divine and universal life which Christ imparted, and which makes his children one.— The Armory.

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Type and Antitype.

In searching for the true relation between the natural and the spiritual, we are called to look again at the types and allegories. It has been seen and is a familiar fact to most of our readers, that the Lord uses natural things to represent spiritual things. This method of teaching is doubtless more common in the Bible than is generally supposed. We have long been convinced that the writings of Moses are largely allegorical; but we would guard against extremes. Some deny the literal meaning, because of the allegorical and typical, but our view is that in addition to the literal they have a superior value, on account of their representing the great plan of salvation. They mean all they say, but they mean much more than they say.

What they say is the letter, but the deeper meaning is the Spirit. To the Jew and to many Christians, the letter is as the veil which hides or obscures the real and deeper truth. Paul treats of this subject in 2 Cor. 3, and we might truly say still, as he said of the Jew: "Even unto this day, when Moses is read, the veil is upon their heart."-(Ver. 15.) The tendency of seeing only the letter is killing, but the Spirit, appreciated, tends to liberty and life. "The letter killeth, but the Spirit giveth life." -(Ver. 6.) "Now the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty. "-(Ver. 17.) Combining the teachings of Paul and the Savior himself (John 5:45-47,) we draw the conclusion that the writings of Moses contain the gospel of the Son of God, as a shell contains a kernel; that both are real and each is valuable in its own place and for the purpose designed; but the kernel is more valuable than the shell. We regard the whole Bible as none too large, and all teaching directly or indirectly the gospel of Christ. The Lord is the Golden Thread of revelation, as he is the soul of the plan of salvation. From all who can see the fullness and harmony of the writings of the Old Testament with the gospel of Christ,

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the spirit of doubt as to the Divine inspiration of the Bible will flee away. The fact that the truth has been hidden for ages and yet there, under cover of the mere history, is, to us, a strong evidence that no human mind laid the plan of the book or the great salvation brought to light by it.

When men begin to see the flood of light from this source, there may be a liability to lose balance or to be carried too far in the application. An extreme spiritualism should be avoided as well as an extreme materialism. We do not believe that every portion of the Bible has double meaning as do some. Some portions relate wholly to the natural and some wholly to the spiritual, and the natural represents the spiritual, so that the relation of the two in the plan is preserved. For instance, there are two Jerusalems- the old and the new, the natural and the spiritual— and the old is doubtless a type of the new, but sometimes the Lord speaks of the one and sometimes of the other and we should be careful not to confound them.

We would call special attention to the fact that antitypes are not always wholly spiritual. This has been overlooked by some in the treatment of this subject, and confusion instead of light has been the result. Adam is a type of Christ, but in Christ is combined both the natural and the spiritual, in the order of development. So this antitype is not wholly spiritual. The spirit of a type is what it means. Many types foreshadow the great plan of salvation, but the plan has the two elements: First the natural and afterward the spiritual; and therefore the type represents both.

Christ's life is the key to the plan; two births and two lives are brought to view, and at his death and resurrection is the turning point between them. He was born of the flesh first, and afterward of the spirit. He was "put to death in the flesh, and made alive by the spirit." 1 Pet. 3:18. The life he lived before his death was natural, and the life by resurrection was spiritual, and Adam as a type represented both. In the natural life Christ was alone, (he had no church, then) and "Except a corn of wheat fall into the ground and die, it abideth alone." John 12:24. He died to bring forth fruit. So Adam was alone for a time, and the Lord said "it is not good for a man to be alone, and the Lord caused a deep sleep to come upon him;" and so his wife was developed from his side.

That part of Adam's life which was before he fell asleep, represented Christ's natural life, and Adam's falling asleep, represented Christ's natural death. So we see that Christ's flesh life and his natural death are a part of the antitype, and an important part of the plan; let no man dare to belittle them; on the other hand let no one confound the natural with the after and spiritual life of Christ. Adam's life, after awaking from sleep,

represented Christ's life after his resurrection. His marriage represented the marriage of the Lamb, the generation of the race the regeneration of the race, and the dominion over all given to Adam and his wife, represents the united reign of Christ and his wife-the church— over the Earth and the nations in the world to come. "Come hither, and I will show thee the bride, the Lamb's wife, and he showed me... that great

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city, the holy Jerusalem." "And the nations shall walk in the light of it." Rev. 21:9,10,24.

The bride in both type and antitype becomes a mother, and therefore imparts her own nature to her offspring. No one can see this great fact, without being impressed with the magnitude of the plan, and the fullness of the love of God. Isaac, the son of faithful Abraham, is a type of the Son of God, the Father of the faithful in the highest sense. Isaac was offered a sacrifice, being three days subject to death, and was received from the dead, all in figure, and Jesus the Son of God died, and rose again the third day, in fact. The calling of the wife, the marriage and the development of the family, in both type and antitype, follow the resurrection in proper order. Isaac's life, before he was offered, represents Christ's life, before he was offered— the natural life, the sacrifice of Isaac in figure represented the sacrifice of Christ's natural life; for Christ gave his natural life (psuchee) a ransom for many; and the after life of Isaac represented the spiritual life of Christ. Here again it is clear that the antitype is both natural and spiritual. Joseph went into the pit and came out again, and was exalted to the right hand of power in Egypt, and became the Bread keeper and Life preserver for both Egypt and Israel. Joseph had a life before he went into the pit, as well as after he came out, and so had Christ the antitype.

Moses came twice to his own people —natural Israel, and was rejected at the first, but delivered them at the second coming. So of Christ, He comes twice to the same people, is rejected at the first and at the second delivers them. The coming in flesh, and the coming in glory are both represented, in that type, and yet both are to the natural seed. In each of these types, Adam, Isaac, Joseph and Moses, the death of Christ is foreshadowed, though none actually died. Adam fell asleep; Isaac was offered in spirit; Joseph went into the pit; and Moses had to flee for his life. The death of Christ is shown, in this and many other ways to be an important part of the plan. It is the turning point between the natural and the spiritual; and to say that the natural life, the flesh and blood life of Christ profiteth nothing, is to say that God's plan is all spiritual, instead of "first the natural and afterward the spiritual." This would be a strange perversion of Christ's words, "The flesh profiteth nothing;" for Christ was speaking figuratively, when he said, "Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. " Eating literal

flesh, and drinking literal blood, of course would profit nothing, in giving spiritual life, and therefore Christ wanted them to understand that he was not talking of the literal. But that does not destroy the fact, that Christ had literal flesh and blood, that he took it for a purpose, (Heb. 2:9,14,15.) and that he actually died.

The spirit could not take the place of the flesh, any more than the flesh could take the place of the spirit: both would be equally unprofitable, out of their order. Observe the order and all is clear, harmonious and beautiful. Christ gave his natural life (psuchee) to redeem man, and gives us the spiritual to live by, and we must eat it (i.e. receive the truth) in order to sustain life, (spiritual.) The value of the cross (death) of our Lord Jesus, is beautifully enforced by the two cherubim. The centre is the meeting place, the point of reconciliation between God and man, and so Paul says we are reconciled to God by the death of his Son. Rom. 5:10. The one cherub represents the Jewish church looking forward, and the second the Gospel church looking back. The first therefore represents the natural and the second the spiritual, and the antitype is again proved to contain both. From these facts we may see another. Because Elijah was a type of the Gospel church, and Elijah healed the sick and raised the dead (physically) it does not follow that the antitypical Elijah can only deal with spiritual life. Just as surely as to restore is to give back what was lost, so surely Christ and the church, will restore natural life to the world; It has not been proved yet, though often assumed and asserted, that man lost spiritual life by Adam's sin. But because restoration is the work of Christ and the church, let no one conclude that they will do nothing more. Elijah represents Christ as Restorer, and Adam represents Christ as Head of an immortal race.

We do not presume to have exhausted this subject; no doubt there is much more to be learned. Each new truth learned must be retained if we would grow, and we are quite sure that any idea advanced, that ignores either the natural or the spiritual in the plan, is darkness instead of light, and if taken as the key to other ideas, will lead to greater darkness. It is doubtless true that many stumble because they fail to discern the spiritual; and as a means of safety we suggest the necessity of keeping in mind the relation between the natural and the spiritual.

J. H. P.

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Sanctification.

"For this is the will of God, even your sanctification. "— 1 Thes. 4:3.

And thou shalt make holy garments for Aaron thy brother for glory and for beauty. And for Aaron's sons thou shalt make coats, and thou shalt make for them girdles, for glory and for beauty. And thou shalt put them upon Aaron thy brother, and his sons with him; and thou shalt anoint them, and shalt consecrate them, and sanctify them, that they may minister unto me in the priest's office. Ex. 28.

Sanctify unto me all the first-born; they are mine.

The church of first-born (Heb. 12) the body of Christ, is sanctified -called out or separated from the world-through the truth, the word of God, and for a purpose.

Christ, praying to the Father, for the church, says: "They are not of the world, even as I am not of the world. Sanctify them through thy truth; thy word is truth." John 17:16,17. And Paul, in his letter to the Eph., 5 chapter; "Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water, by the word that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish." 1 Thess. 5:23 reads: "And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul-life— and body be preserved blameless in the (parousia) presence of our Lord Jesus Christ. "

Again in 2 Thess. 2:13, we read: "God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth, whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. "

A sanctified church is composed of sanctified individuals, who are not called for their own sakes alone, but for a glorious purpose in God's plan; and sanctified, not because of their own merit (Gal. 2:6,) but because of their relationship to Christ.

Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints... I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in everything ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you; so that ye come behind in no gift; waiting for the coming-revelation-of our Lord Jesus Christ; who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world, to confound

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the wise; and God hath chosen the weak things of the world to confound the things which are mighty, and base things of the world, and things which are despised, hath God chosen, yea and things which are not, to bring to naught things that are; that no flesh should glory in his presence. "But of him are ye in Christ Jesus, who of God is made unto you wisdom, and righteousness, and sanctification, and redemption; that, according as it is written, he that glorieth, let him glory in the Lord. 1 Cor. 1.

This complete sanctification in Christ; constitutes the perfection and unity of the church.

"For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one; for which cause he is not ashamed to call them brethren." Heb. 2:10,1 1.

"For by one offering he hath perfected forever them that are sanctified; whereof the Holy Ghost is also a witness to us." Heb. 10:14,15. And again; God is faithful, by whom ye were called unto the fellowship of his Son, Jesus Christ our Lord. "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment-sentiment. " 1 Cor. 1:9,10.

This entire sanctification, like all other spiritual blessings, is based upon a knowledge of truth, which can only be obtained by earnest, continual, and prayerful searching; and being led by the spirit into all truth. Thus it can be called a sanctification of the spirit, and belief of the truth. 2 Thess. 2:13. No one can believe the truth, unless he knows the truth.

As it is a fact that the scriptures develop or unfold gradually, and thus give light on the whole of the path of the just; and the spirit guides into all truth, then it is necessary to understand present truth. Faith comes by hearing; and hearing by the word of God, (Rom. 10:17) so faith is based upon the word of God. Paul says: "And now brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified." Acts 20:32.

When we learn what is revealed of the glorious position to which the sanctified will be elevated in the future, we can not wonder at the strict requirements given in the scriptures, for those who would attain to that position. They are to be elevated to a higher plane; changed from the image of the earthly-first man; into the image of the heavenly, or second man, the image of God, adopted into the family of God, and become, in the full sense "sons of God."

We who have the first fruits of the Spirit, even we ourselves, groan within ourselves, waiting for the adoption -sonship-to wit, "the redemption of our body-the body of Christ. " Rom. 8:23.

"As many as are led by the Spirit of God, they are the sons of God." Rom. 8:14. "Beloved, now are we the sons of God, and it doth not yet appear what we shall be, but we know that when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him, purifieth himself, even as he is pure." 1 John 3:2,3. Jesus Christ was sanctified, and sent into the world (John 10:36.) for the good of the human race; and his body or bride are for the same purpose.

If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies; fulfill ye my joy, that ye be like minded, having the same love, being of one accord, of one mind. Let nothing be done through strife— party spirit-or vain glory, but in lowliness of mind let each esteem others better than themselves. Look not every man on his own things, or interests; but every man also on the interests of others. Let this same mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name, which is above every name; that at the name of Jesus every knee should bow; of those in heaven, and those in earth, and those underneath the earth- underground ones— and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Phil. 2:1,10.

And if we are the children of God, we are heirs; heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be glorified together. No wonder that Paul could say: What shall we say to these things? 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?

B. W. K.

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Farewell.

We have now sent seven numbers of the ZION'S WATCH TOWER, to quite a number of persons from whom we have never heard. We have offered it FREE to all unable to pay if they wanted it enough to ask for it. Those who want it and can

afford to pay for it, need no invitation to subscribe. So we conclude that all from whom we have not heard at all are not interested, and shall discontinue sending it. To all such we say God bless you— Farewell.

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Extracts from a Letter.

We make a few extracts from the letter of a friend. They are suggestive, and we hope that others may be profited by them as we have been.

J. H. P.

1 . "If a man wished to bestow a title of honor and entail an inheritance on a slave, would he not first make him free? How could a single soul be converted, if not first counted alive in God's sight? 'Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.' Our freedom, so that we may choose eternal life, is based on Christ's death. "

2. "He that hath the bride is the bridegroom. " "If Christ could in any sense be called a Bridegroom, without any bride, before the gospel

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had even commenced, why can he not bear that title now, when he has come as Reaper? Why did the Jewish age belong in a special way to God? Although not 'called the Son until the incarnation' yet Christ as the 'word' created all things.' He is the Beginning as well as the End, the Author as well as the Finisher. Having created all things He sustains and possesses them. 'He came to His own and His own received Him not.' He came in the flesh to a fleshly typical bride. The marriage feast was prepared but those who were invited were unworthy. " Matt. 22.

3. "I do not think any truth is vital, nor any error fatal which when believed and obeyed does not affect character. Those who understand the plans of God are called His friends, but the understanding does not make them so, it only proves their friendship. We permit others to become acquainted with our very life, not to make them our friends but because they are our friends. Christ says: 'Ye are my friends, if ye do whatsoever I command you.' It seems strange that any can believe that righteousness is other than right doing. ['Little children let no man deceive you; he that doeth righteousness is righteous.']"

4. "It is a relief to turn from the crooked and tangled reasonings of men, to the simple clear word of God. Its statements are full of heaven born power to those who receive them. I believe with all my heart that 'a little scripture is worth a good deal of reasoning,' and I am so glad man's reasoning can not alter God's

word. I do not believe God ever put these latter day truths into one man's hands to dispense to the church. It would be too great an honor for the flesh to endure. Whoever makes such a claim, is in danger of becoming bigoted. But can we not afford to be calm, patient and charitable?

Heaven help you, my brother, not to falter or grow weary. The work God does through us now will stand when controversies shall be forgotten.

"Truth with diamond point shall be written on the hearts of a redeemed race. "

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Thank You.

Our request, of last issue met with a generous response for which we extend you our thanks. Very many of the papers returned were liberally underscored etc., and gave evidence of interest and careful and prayerful reading which was very interesting and pleasant for the editor to notice. Although not laboring for the "praise of men" nor "seeking praise one of another;" yet every such indication of your interest in the work we have so deeply at heart, gives us fresh strength and joy.

The kind words received from many of you during the past six months have been duly appreciated also. Although we have not been able to answer you, they have afforded your editor pleasure and comfort, and that was doubtless your object. We seldom publish letters, of correspondents, because firstly, we have no room to spare, and secondly, they generally contain personal allusion to the writers too complimentary to admit of publication. We subjoin just two, which contain no personal allusions and which represent many received.

Springfield, Mass. Dear Brother: I send you the paper you requested, but fear it will not be fit to send to your subscribers (The paper received was marked etc. , from first to last, I kept it as a memento.) I read them over and over, lend them, but never give them away for they are as choice to me as gold dust. As I read I mark and comment for my own benefit, so you see it is pretty well worn out and defaced. I cannot pay you until warm weather as my coal takes up all my spare money. But if you can, please continue it to me and may the Lord reward you. Your sister in Christ.

V. N. J.

Yes sister you will get your paper, as freely without as with the money. It is published expressly for such as you.

A new reader writing from Vermont says: "A lady friend sent me two copies of ZION'S WATCH TOWER, which came from an unknown source. I then wrote to you and got more, also the

little hymn book. I cannot express my gratitude to you for sending them to me. They are just what I wanted. It is meat and drink to read them. I want to introduce these papers into our village if I can. I think they are just what is needed all over the earth. As I am 83 years old and unable to canvas I have secured the services of a young lady to do so for me. Very truly yours."

M. D. W.

So it is, here and there, everywhere, some can say with the prophet "Thy word was found and I did eat it. " It is sweet unto my taste.

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THE article entitled "The Holy Bible," crowded out of the December number, and referred to in the "Questions of Correspondents" last month, will be found in this number.

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WILL THE CHURCH BE A MOTHER?

We are in the habit of thinking and speaking of the church in this way. We have taught so because we supposed, felt sure that the Scripture was our authority for so doing. But upon investigation, we find that it has no Scriptural foundation. Let us look at the matter carefully and make sure what is truth, then cast away any ideas which we may have built upon this supposition.

We had supposed it to be taught by the type of Eve and Rebecca and positively asserted by Paul in Gal. 4:26, "But Jerusalem which is above is free which is the mother of us all." Let us examine the positive statements first and afterwards the types. Casting your eye over the preceding verses and the third chapter, you will notice that in the Apostle's argument throughout, he endeavors to show clearly the difference between the law age just closed and the Gospel age just commenced. In 3:17, he contrasts the two agreements of God— the two covenants. He claims that God's first covenant- the Gospel-which was preached before (before the law,) to Abraham (Gal. 3:8,) and confirmed in Christ, could not be disannulled by the second covenant (the law) made with the fleshly seed. Then he argues [vs. 29,] that if we be Christ's, we are Abraham's seed and heirs according to the promise or first covenant and being children of this better covenant with the better promises, it is quite unnecessary to prove that we are related as children to the second covenant— the law— either by obedience to that law or by tracing of fleshly descent. In 4:21-31, he carries out this same line of reasoning, viz: That fleshly Israelites were children of

God by the second covenant, while we become, by believing into Christ, children of the first covenant, and if we are children of that covenant, surely IT IS OUR MOTHER- "the mother of us all."

Yes, Jesus our head, comes as the Son of this covenant and we in Him.

Paul declares that God gave a type of these two Israels and two covenants. Abraham represents God. Hagar, the bond woman, represents the covenant of bondage- "the law." Sarah represents the first covenant, and as Isaac was the promised offspring of this wife, or free woman, so "we brethren, as Isaac was, are the children of this promise" or covenant. The fleshly children dwelt in the earthly city Jerusalem, still in bondage; but we who realize "the liberty of the sons of God," have "our citizenship in heaven" and in our new nature, "We are risen with him (Jesus) and seated together in heavenly places." They are the bond- servants of the law and of earth; we God's free heavenly children begotten of grace; they the children of the earthly kingdom, represented by Jerusalem; we of the heavenly kingdom, the "Jerusalem above. "

We are sure then that Gal. 4:26 does not teach that the church will be a mother; are we not?

Next examine with me the type of Eve: It is nowhere said that Eve is a type, but we think there are good reasons for considering her such, but we should remember that types have a time for ending as well as for beginning. Upon examination we feel assured that the type ceased where Eve was accepted by Adam as his wife. Paul tells us that Adam was a figure of him who was to come— Jesus— and we have seen how the death of Jesus was typified by the deep sleep which came upon Adam; how Jesus' pierced side, the price of our development as his bride, was typified by the open side of Adam from whence came Eve; how Adam, recognizing his wife as of his nature, bone of his bone, represents the fact that we shall be recognized by our Lord as of his nature-the spiritual. "He that is joined to the Lord is one spirit." But here the type ceases. We should not suppose because Eve became a mother that Christ's bride will become a mother, any more than that Eve sinned and caused Adam's fall, so the bride of Christ must sin and cause the fall of her Lord. Moreover, we are sure that the having of children by Eve was after she had ceased to be a type of the bride of Christ, because her children were born in sin and under the penalty of death. Should we force these children as a type it could only prove that the bride of Christ would become the mother of dead-born children. No, we see no reasonable ground for considering Eve as a type beyond the time of Union with Adam, representing our union or marriage with our Lord. In fact this seems to be as far into the future as God ever revealed either by word or type.

But does some one say: "God said, be fruitful and multiply." Yes, we answer, this (Gen. 1:28.) was said to Adam as a natural man, not as a type of Christ. The description of the typical features occurs in another connection, Gen. 2:21. Read, compare and notice that there is no reference to offspring in the typical account.

Again we have seen that Isaac was a type of Christ; that Abraham's sending the servant to get a bride for Isaac, typified our Father's sending the Holy Spirit to take out of the gentiles a people, or bride for his (Christ's) name. And

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as the servant brought Rebecca from her father's house to Isaac and to Abraham's home, so we as the antitypical Rebecca leave our father's home [the world,] and go forth under the guidance of the spirit, to meet our Lord and to dwell in our Father's home. We, too, expect soon to meet our Isaac on the way that he himself may bring us into our new home. But here the type ceases. We had somehow come to imagine that Abraham blessed her and said: Be thou the mother of thousands of millions, but no, upon examination we find that this was the utterance of Rebecca's mother and brother, and was doubtless the customary greeting of their day. On the contrary, Rebecca was barren while a type. It was not until twenty years after this type had ended that she bore Jacob and Esau and this is quite another distinct type. Gen. 25:20,21,26.

We conclude then that neither directly nor by type does God tell us that the church will after her union with Christ, beget children of her own nature.

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Brother Geo. Storrs.

Our brother, so long the editor of "The Bible Examiner" is known to most of our readers; also that he has been obliged by severe illness to discontinue his paper. While he no doubt feels, as we do, that he should like to continue the proclamation of the love of God for all His creatures, yet he has much reason to thank God for being privileged to spend so long a life and one so consecrated to the Master.

Feeling that many of you, as well as I, would be glad to hear from our brother occasionally we offered him the use of a part of our space. The following from his daughter, will be of interest to you.

BROOKLYN, Dec. 14th 1879.

Bro. Russell: Your letter of the 9th, was duly received and read to father as he lay on his sick bed, exhausted and worn. He

appreciates your Christian sympathy and kind suggestions, but as for his writing or inditing anything, he has not strength either of body or mind. He does not suffer so constantly, as he has done but he is much emaciated and helpless as a child and is so heavy, that we find it necessary to have a man to lift him.

We should like a statement of his condition in ZION'S WATCH TOWER- Your offer is the first we have received, from any paper, and we thank you for it. He is very patient and uncomplaining, though, at times his sufferings are so great, that he longs for rest. Yesterday was his 83rd birthday, as I suppose you know. He sends much Christian love. Yours respectfully,

H W. STORRS.

We (without solicitation) suggest to any of our readers to whom the Lord has given bountifully as His stewards: that this is one opportunity (among many) of "ministering to the necessities of the saints."

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Preaching.

BRO. PATON purposes visiting several places in Indiana, Illinois and Iowa during January and February. Any living in that direction who desire meetings should address him at once. J. H. Paton, Almont, Michigan.

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Our Living Savior.

Though we have known Christ after the flesh and the memory of that "man of sorrows," "who bought us with his own precious blood" is sweet and sacred; yet: now we know him as our living Redeemer whom (because of obedience "unto death even the death of the cross.") "God hath highly exalted and given him a name that is above every name. "He is Lord of all. " Our living Savior.

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Bible Class Department.

The Holy Bible.

The Bible commands our reverence and respect because of its author— God. We accept its teachings as authority and law on this account. How important it is then that we have the Word of

God as pure and free as possible from human teaching. The channels through which it has come have not all been pure. Are we certain then, that the Bible as we now have it, is all inspired and holy? Let us glance at the New Testament. Perhaps all are aware that the New Testament was written originally by various apostles at different places and times. After their death, their letters, &c, came to be highly prized by the church as authorities on various subjects, and we have reason to believe that this was the design of the Spirit in causing the writings at first,-not merely to bless and instruct the portion of the church to whom directly addressed, but to have it contain elements of truth valuable, and intended for the whole church in all ages. It was not long before each church had a copy of all the sacred writings. These copies were all made with the pen for about fourteen hundred years (until printing was invented) and the process of copying and recopying gave rise to many small errors and omissions, as for instance the addition or omission of an and, or the, or but. Another source of trouble is the interpolation, or adding to the word of various words and sentences. A few of these, about four, bear marks of design and seem to have been added about the ninth century, probably to give a basis or support to some papal dogma, while the great majority seem to have arisen from accident. For instance, one copyist while writing the text of the word might add as a sort of parenthesis some thought which he might have as to its meaning, not designed to be understood as a part of the sacred writing, but merely to refresh his own mind when reading the same scripture again, much as we are in the habit of doing on the margin of our Bible. Yet another copyist using this MSS. as a guide would be apt to copy the previous writer's note into the body of the text, and so that uninspired clause would be handed down to future generations as inspired, and these have given much trouble.

Seeing then the liability to error, it is only just to ourselves that we be careful that what we accept as our basis of faith and hope is the word of God and not the errors of men, since it is "all scripture given by inspiration of God, " that is "profitable for instruction in righteousness, etc." Our regular authorized version called "King James' Bible," was published A.D. 1511. It was not a translation from the original. It was not a direct translation from the original Greek, but a revision of several versions then in use as will appear from the following instructions given by King James to the forty-seven learned persons whom he appointed to revise translations then in use (1604)— "The Bishop's Bible (A.D. 1568) to be followed and altered as little as the original will permit. And these translations to be used when they agree better with the text than the Bishop's Bible-namely: "Tyndale's, (first Bible published 1526.) Coverdales, (1535) Matthews (1537) Whitchurch's and Geneva (1560.) These being all translations from the Vulgate Latin and not from the original Greek text, (only compared with it) it follows that our "King

James' Bible" is only a revision of the Vulgate Latin. Says an able writer: "This translation was perhaps, the best that could be made at the time, but if it had not been published by kingly authority, it would not now be venerated by English and American Protestants as though it had come direct from God. " At the time of the revision of "King James' Bible," the translators had the advantage of some eight Greek MSS. and none of these were of earlier date than the tenth century. Who will say how many errors large and small crept into the text during that thousand years? It is claimed that the errors may be numbered by thousands, mostly small and insignificant, but some of importance and weight.

Few perhaps are aware of the great advantages possessed by translators of the present day. Between 600 and 700 Greek MSS. are now known, some of which are quite ancient. Two of them, the "Sinaitic" and "Vatican No. 1209," dating about the year A.D. 350. What an advantage in our favor above every other age, for obtaining the pure word of God. Truly the word of God is being fulfilled, "In the time of the end ...knowledge shall be increased. Not merely scientific and mechanical knowledge has increased but also knowledge and understanding of what is the word of God. The Sinaitic MSS. the most valuable of all was only recently found and was published in 1870.

If not governed by prejudice and preconceived opinions we should improve all the opportunities offered to grow in the knowledge of the truth, remembering that it is not error but truth which sanctifies. Truly

We are living; we are dwelling, In a grand and awful time. In an age on ages telling, To be living is sublime. "

WHAT HELPS CAN WE OBTAIN

which would give us a more clear understanding of what is the true and inspired text, you ask.

I answer: There are three which I can commend, all of which I make use of and receive help from, viz: The New Testament (regular authorized version) with foot notes of different readings by the three oldest MSS. -"Sinaitic," "Vatican No. 1209," and "Alexandrine "-the latter written about A.D. 450. (From the Vatican MSS. are missing the epistles to Timothy, Titus and Philemon and Heb., from 9:14 to close and also the book of Revelation.) This work, known as "Tischendorf s New Testament," is to me very valuable.

Second: The "Emphatic Diaglott," a work upon which a great deal of time and care have been bestowed by its author Benj. Wilson. We value it highly. It contains the Greek text of the N.T. according to Dr. Griesbach and interlined with it a literal

word-for-word translation— The corresponding English being placed directly under the Greek word. Together with this it contains a new version for general reading based upon the labors of many learned critics. In the form of foot notes, it gives the different readings of the Vatican MSS. No. 1209, as far as it goes, after which Vatican MSS. 1 160 (of the seventh century) 884 pp.

Third: "The American Bible Union" translation of the N.T.-a revision of the oldest translations compared with ancient MSS. It is very useful, giving a good clear rendering which is usually in harmony with the others above mentioned, though not so critical. It would be of little advantage to any who possess the Emphatic Diaglott.

We have corresponded with the publishers of the above named works, and are able to announce that we can furnish them to our readers at wholesale prices— postage added, viz:

Emphatic Diaglott" cloth, (price $4.00) for $2.70 Emphatic Diaglott finer binding (5.00) 3.35

"Tischendorf" N.T cloth, (price 1.00) .75

A Bible Union N.T. (1.00) .65

pocket edition (1 .00) .75

If you wish any of these books we shall take pleasure in furnishing them to you at these prices.

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VOL. I.

PITTSBURGH, PA., FEBRUARY, 1880.

NO. 8.

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ZION'S

Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED MONTHLY. 101 Fifth Ave., PITTSBURGH, PA. C. T. RUSSELL, Editor and Publisher.

REGULAR CONTRIBUTORS.

J. H PATON, .... ALMONT, MICH. W. I. MANN, .... SWISSVALE, PA. B. W. KErrH, . . . DANSVILLE, N.Y. H. B. RICE, . . . W. OAKLAND, CAL. A. D. JONES, . . . PITTSBURGH, PA.

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.

TERMS, 50 CENTS PER YEAR, In Advance-includes postage.

All communications should be addressed to "ZION'S WATCH TOWER," as above, and drafts, money orders, etc., made payable to the Editor.

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"THE LAW SHADOWS."

The numerous sacrifices and observances of the Mosaic Law as recorded in the first five books of our Bible were given in minute detail and observed with scrupulous exactness; not because there was really any good in them, "for by the deeds of the law shall no flesh be justified in God's sight," and "the blood of bulls and goats could never take away sin," but these were used as pictures or shadows of realities which were future. (Heb. 1:10) The amount of reliance which can be placed in the accuracy of these pictures can be judged from the strictness with which the Jews were obliged to obey them, and the severe penalties (generally death) administered in case of violation; and also from the words of our Lord; "One jot or one tittle shall in no wise pass from the Law until all be fulfilled" (Matt. 5:18).

This being true, how anxious should we be to closely read the meaning of these pictures which required years for their execution, and which shadow forth minutely all the various features of the work of at-one-ment between God and all sinners.

It is not all one picture but there are quite a number. We find them, so to speak, all grouped together. There are usually three or four pictures to each group, related to each other as being views of the same subject from various standpoints of observation; and then all the various groups of subjects are related to each other, and when all are properly arranged before our mental vision, each shows some special feature of the work of atonement and each adds value to the other. But why the mixture- why not told in plain words that all might understand? For the same reason has the spirit chosen to cover and hide beauties of truth under these types that he has in the book of Revelation and elsewhere hidden truth under symbols, i.e., that it might be known only as it becomes due, and then only to those "to whom it is given to know the mysteries of the kingdom, but to those that are without (not disciples) all these things are spoken in parables" and symbols and types. Luke 8:10. Let us, asking wisdom of Him who giveth liberally, endeavor to arrange before our minds some of these pictures and try to drink in their true meaning and thereby be refreshed.

Anointing the High-Priest

This, under the "Law," was the ceremony for the installation to God's service as high-priest. The form is described in Exod. 29 and Lev. 8. Aaron was anointed to his office with a peculiar oil not used on any one except the high-priest, and not lawful for any to have or to make under penalty of death. Exod. 30:25-32. This doubtless typified the Holy Spirit.

For this service Aaron was washed and attired in the holy garments of "glory and of beauty." Exod. 28. Then the anointing

oil was poured upon his head. Thus was Jesus, our High-Priest, robed and anointed. He needed not the washing as did the type, for he was "holy, harmless, undefiled." The linen "coat" represents him as pure and righteous; the girdle is the symbol of a servant; the linen girdle showing him to be a "righteous servant. " The robe of blue of one piece shows his heavenly nature (blue is the color of the peaceful heavens). The Ephod, made of two separate pieces, suspended the one before and the other behind him by two golden clasps which rested upon his shoulders, representing, we think, the two great covenants, the front one the Abrahamic and the back one the "new" covenant. These, though separate and distinct, are both seen to be dependent on him for their support and accomplishment. (It should be remembered that we are in him heirs of glory, not under the "new covenant," which is still future, but in the "Abrahamic covenant.") They were made of "gold, blue, purple, scarlet and fine twined linen," representing the blessings contained in those covenants: gold -spiritual blessings; blue- heavenly peace; purple— royalty of earth; scarlet— the unchangeable character of the covenant (scarlet was regarded as the most enduring of all colors); and linen- that righteousness was one of the conditions. As there was "none righteous" but Jesus, humanity would have failed to be benefited by these glorious covenants had not God "laid help upon one who was mighty." Both covenants would have fallen to the ground had not the golden clasp given them a resting on him.

There was a "curious girdle" of the same materials as the ephod, which bound these two pieces (covenants) to him around the waist. This designates him a servant of a "curious" or peculiar kind; a servant combining the various qualities expressed by the gold, blue, purple, scarlet and linen. Yes, he was the Royal servant the "messenger (servant) of the covenant."

Over the front part of the ephod was the breastplate; It was suspended by a golden chain from the gold clasp of his shoulders and was fastened to the ephod below by a lacer through golden rings-this fastening being so concealed underneath, that to the observer it might appear to be part of the ephod. This breastplate represents beautifully The Mosaic Law. It is not a part of the Abrahamic covenant "It was added. " Gal. 3:18. As the Jew regarded them, not seeing the hidden connection, the covenant to Abraham and "the law which was 430 years after" were all one. But Paul shows that God according to the covenant intended to justify all in his "seed." The Law emblem, was one of the most beautiful of the High Priests garments, made of the same materials as the ephod. It had in it, set in gold, twelve precious jewels, in which were engraved the names of the twelve tribes. It was bound on his heart, indicating that he was able to carry the Law as a covering of his inmost affections and that as a breastplate of righteousness," it covered him. "The Law of his God was in his

heart." Psa. 37:31. That which condemned all others was his pleasure, "I delight to do thy will, O my God: yea thy law is within my heart." Psa. 40:8.

This breastplate was two spans long and one wide folded in the middle so it really was a span long and a span wide double. The size- a span indicating that the law was the full measure of a perfect man— his ability. Jesus was the only perfect man who ever kept "The Law." Being double, of the same size and same measure represents the Jewish and Gospel ages. Fastened at the fold or center to the golden clasps illustrates how his cross-his death— was the dividing point and how we are "justified in him from all things." So that borne by him we are in God's sight justified. It illustrates too what we have found frequently elsewhere taught, viz: That the two ages are of equal size and equal measure. " The Jewish, a perfect type or picture of this age.

The breastplate was studded with jewels set in gold representative of the true Israel. "They shall be mine saith the Lord in the day that I come to make up my Jewels." Thus fastened in gold— imbedded spiritually in Jesus we his jewels, have "The righteousness of the Law fulfilled in us." Rom. 8:4. Aaron as he stood forth clothed in these "garments of beauty and glory" was a beautiful figure of our High-Priest who appeared among men clothed by the Father with power and authority, as his representative to carry out his covenant promises.

As he stood there, beside him stood the animals for sacrifice showing that the sacrifices were as much a part of God's pre- arranged plan as the covenants or any other feature. He was anointed with oil as Jesus was "Anointed with the oil of gladness above his fellows." "He giveth not the spirit by measure unto him. " John saw and bore record that Our

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High-Priest was thus anointed. (John 1:32, Luke 4:1.) The holy oil was poured upon the head but "ran down even to the skirts of his garments." (Psa. 133:2.)-thus representing how we, the members of his body, are all to be partakers of the same anointing after our head. This oil began to reach the body on the day of Pentecost and flows on down the ages anointing all who are truly his- covered by his robes.

The sons of Aaron-"his house" represents us-"whose house are we"— as they were washed and clothed in a linen coat and girdled, we are taught that if we be of his house we are justified thereby and reckoned of God-Righteous. They had bonnets while Aaron had none, (He wore a mitre on his forehead and a gold crown inscribed "Holiness to the Lord. ") Their heads were covered to illustrate that they were not the head, but "under authority; " illustrating how God gave Christ "to be the head over all things to the church which is his body." 1 Cor. 1:22 and 4:15.

They were girdled showing that we are servants under him and reckoned as anointed in him.

Aaron as he stood robed and anointed represented the entire church, head and body-Jesus and his church. "The seed" in whom "all the families of the Earth shall be blessed." They are covered with the covenants and authority of their position and anointed for their work. But remember, -the anointing oil must flow down and cover every member of the body and this requires the entire gospel age for its accomplishment.

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Consecrating the Priests.

This work under the Law (Lev. 8:14-35.) was typical of a work done for and by our High Priest and those who are members of his body or family. It illustrates our entire consecration-how Jesus was obedient, even unto death and how all who are his must be crucified with him.

The bullock for the sin offering was brought "and Aaron and his sons laid their hands upon the head" of it. Thus saying, this sacrifice represents us. From that moment, all that happened to the bullock— represents what was to be done to Jesus, and his body-the church. The bullock is delivered up to "the Law" - (represented by Moses) to meet its demands. To thus meet the demands of the law it must be slain. "And Moses slew it." Then he applies the blood to the horns of the altar. The "finger" of the "Law" thus pointed out that the altar of earthly sacrifices was acceptable to God by reason of the shed blood (the life given), and that all who realize the power of the altar (horns are symbols of power), must recognize first the blood which sanctified it.

The blood poured at the bottom of the altar doubtless represents that through his blood spilt, (life given) even the Earth was purchased back from the curse which sin brought upon it. (See Eph 1:14. "Unto the redemption of the purchased possession.")

And Moses took the bullock, his hide, flesh, &c, and burnt them with fire without the Camp. (Ver. 17.) Thus Jesus freely gave himself up and submitted to entire destruction of the flesh. Though his flesh was holy, harmless, undefiled, yet he was "made a sin offering on our behalf," (2 Cor. 5:21. "Diaglott") and his flesh suffered the destruction, which otherwise would have come upon all men. And we, if we would be indeed members of his body must share with him the ignominy.

But while the flesh, &c, was destroyed for sin, God accepts of, first, the blood (life), and second, parts of the inward life- producing organism and the fat, representative of love. In the

sacrifice God recognizes the love that prompts the sacrifice and though the law took a part and burnt it, yet it must offer the balance as unto the Lord. It shows too that love and obedience to God were the motives that prompted the sacrifice "Lo, I come to do thy will O God, I delight to do thy will O my God."

There are two Rams. These both represent as did the bullock, Christ Jesus and his body, the Church, but are different pictures and call our attention to other features of the same sacrifice.

First as a burnt offering: Aaron and his sons laid their hands upon its head; it represents them. It is killed, its blood sprinkles the altar, and Moses "cut the ram into pieces, and washed the inwards and legs in water," and "burnt the head and the pieces and the fat. " Thus Jesus and his church-head and body are being presented during the entire Gospel Age before God on the altar -the head was laid there first, and since all who are "dead with him," (Col. 2:20, and 2 Tim. 2:2) are "cleaned by the washing of water through the word," and are reckoned as with him on the altar before God; its being burnt on the altar shows how God accepts this "as a sweet smelling savor" or perfume.

The second ram— "of consecration" —shows what effect the sacrifice will have upon us, as the first showed how God received it. Aaron and his sons laid their hands upon its head-it represented them. And Moses slew it, and took its blood- (consecrated life) and put it upon each separately-(Consecration is an individual work— we must each stand forth and be consecrated to God.) And he put it upon the tip of the right ear, thumb of right hand and great toe of right foot. Thus by our consecration, we are enabled to have the "hearing of faith" and appreciate God's promises as none but the consecrated can. Our hands are consecrated so that whatsoever our hands find to do, we do it with our might right as unto the Lord. Our feet are consecrated so that henceforth we "walk not as other gentiles," but "walk in newness of life," "walk in the light," and even "as ye received Christ, so walk in him. "

The choice portions of the ram, inwards and fat, representing our best powers and all our inward and outward (fat) affections, are taken in our hands, and waved, passed to and fro, before the Lord, representing the fact that a consecrated offering is not given the Lord for the moment, or day, or year, but continually we keep our affections and powers uplifted before our Father never ceasing until accepted of him as having finished our course. And Moses took them off their hands, God's acceptance being shown by fire. Fat probably typifies Love. When the love of our inmost being is laid upon the altar, it helps to increase the fire of God's acceptance. The more love (fat) there is connected with our consecration to God, the more quickly will it be accepted by Him as entire consecration.

Upon this wave offering, while in their hands, was laid three cakes from a basketful which they were to eat (representative of all their bread.) It was necessary that these three- the unleavened cake, the cake mingled with oil, and the wafer made of flour and honey and anointed with oil-should be upon and thus recognized as rendering acceptable our offering. By these we acknowledge Christ, as we present ourselves to the Father; by the first we acknowledge the purity (no leaven) of "The man, Christ Jesus." The second cake mingled with oil shows him as our High-priest, "filled with the Spirit" (oil). The third wafer shows our appreciation of Him as our Glorified Lord. (Wafer made of fine flour mingled with honey, sweets of paradise.)

These acknowledgments of Him are necessary to the acceptance of our consecration.

And upon him as our heavenly food —manna we his priests feed during the gospel age. The cakes were only warmed but not burned- living bread, "of which a man may eat." (God never allowed honey to be used in sacrifice. [Lev. 2:2] There was no leaven in any of these cakes- "He knew no sin.")

The anointing oil mingled with the blood of consecration was sprinkled over them [Ver. 30], showing how we may know that our consecration is accepted. 1 John 5:8, says: "There are three that bear record [witness] : the spirit and the water and the blood, and these three agree in one" [testimony]. And here are the three in the type bearing harmonious testimony that these consecrated ones are accepted in the beloved. Water is the symbol of the "word" ["washing of water by the word."] And in the type Moses takes the place of water as representing "The Law," the oil representing The Spirit, and the blood representing "the price of our peace. So through the word's testimony the blood is applied and with it comes the Spirit-sealing us sons of God and joint heirs with Jesus Christ our Lord.

The boiling [Ver. 31] of the flesh of consecration was no part of the sacrifice, it was merely the preparing of the portion which they ate. It was all to be disposed of [Ver. 32] showing how we are entirely consecrated and none of our time or powers wasted- -all used as consecrated.

The seven days of consecration [Ver. 33 and 35,] shows again that we are consecrated to God's service, not a part of our time only, but all of it, for seven is the complete number in scripture and signifies all or the whole of whatever it is applied to ("Seven Seals," "Trumpets," "Plagues," "Stars," &c.) Vs. 36 shows the completion of the work of consecration.

There never was, perhaps, a time when it was more necessary than the present, for seeing to it that we "be dead with him," and our every ability waved before Him that he may accept and make use of our talents to His glory. Especially is it of interest to us to examine if it be true (as we believe) that very soon all

the members of the body will be accepted with the head— a sweet savor, and all the members be consecrated and the work finished. And if we fail to be among the priests now during the time of consecration, we cannot expect to be one with them when they begin their service for the people in the "ages to come"— when these same Priests (now despised of men but a "sweet savor to God.") shall have the title of King added, and with their head-Jesus, rule and bless all nations. Do you wish to be amongst those who shall sing to the praise of our great High Priest? "Thou hast made us unto our God Kings and Priests and we shall reign on the Earth. " If so, be fully consecrated now, for "If we suffer with him we shall also reign with him. " 2 Tim. 2:12.

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A Plain Way of Stating It.

Here is a sentiment from a man of God, who was never thought to be either fanatical or heterodoxical: "Any man who does not desire Christian perfection, and who does not constantly make it his aim to attain it, may set it down as demonstrably certain that he has no true religion. "

These are the words of Albert Barnes. We hardly know of any more emphatic or radical statement concerning Christian perfection than this. Had it come from some modern preacher of holiness, or "high priest of sanctification," it would have been thought extremely ultra, and inexcusably uncharitable.

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THE SCULPTOR.

I saw a sculptor all intent Upon his marble white, And all his energies were bent To mould it day and night.

With mallet hard, and tools of strength, And many strokes severe, The block was made to feel at length That skillful hands were near.

And I beheld a child look on, And gaze with wondering eye; She saw the splinters, one by one, In all directions fly:

The doubts that tilled that simple mind Were hard to understand, Like curious things that children find Upon the ocean's strand.

The marble chips, at every stroke, Were scattered one by one, When childish doubt broke out and spoke, "Father, why waste the stone?"

"It is," he said, in accents mild, "By strokes and heavy blows, That as the marble wastes, my child, The more the statue grows."

—Selected.

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Province of Faith.

The province of faith is to apprehend truth. Truth is independent; error is a perversion of truth. To believe a lie, never makes it true, but is a fraud on one's self. To believe a truth, does not make it true; to disbelieve it, cannot destroy it. It is independent of us, but we are dependent on it.

Truth is the proper food of man (Matt. 4:4.), and a large share of it must be received by faith, whether it pertains to the past, present or future. Thus it is true that we must live by faith. Faith is to truth, as eating is to bread. Without eating, man will die; but if he would have good health, he must do more than eat. Exercise is essential to life. So while we live by faith, it is not by faith alone. All faith and no work, will kill spiritually, as truly as all eating and no work will kill naturally. We greatly value faith, "For without it, it is impossible to please God; he that cometh to God must believe that he is, and that he is the re warder of them that diligently seek Him," (Heb. 11:6.) We please God when we obey him, and by this means we form a character like His own. In an important sense it is the Christian's life-work to come to God, and success is to the diligent seeker. He is revealed in one sense in the statements of His word, but he is revealed to the heart, when his statements are understood, and the spirit of obedience is essential to understanding. (John 7:17.) We are to grow in grace and in knowledge.

Faith is fundamental; it is the basis of character and life, and also of hope. The death and resurrection of Christ are primary facts of the gospel, and, rightly understood, are a key to the plan of salvation. He was put to death in the flesh and quickened by the Spirit into a new and immortal life. The cross was to him the turning point between the natural and the spiritual. It was thus

the key of hope for the world. When He died He met man's legal necessities, or removed all legal encumbrances. He destroyed the enmity between the world and God's law, which enmity was represented in the typical dispensation by the law of carnal ordinances. That law was the "middle wall" between Jew and Gentile-a typical distinction which is not recognized under the gospel. As soon as it is out of the way, the Jew and Gentile are alike before God, and both are reconciled to God by the cross. (Eph. 2:16.) The death of Christ thus met the legal claim on universal man, and secured his deliverance from the legal curse, which was death. Christ arose a conqueror, leading captivity captive. He brought life and immortality to light, as He had also made both possible for man. When He rose, it was the dawn of light on our dark world, the key of hope, a glimpse of immortality. These great facts of the past we receive by faith, and the past and the future are linked together. What has been done for Jesus is God's promise unto us. "He that raised up the Lord Jesus shall raise up us also, by Jesus." (2 Cor. 4:14.) He has given him the key— the power over death, and in addition, "the power of an endless life." (Heb. 7:16.)

Faith is thus shown to be the foundation of hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Spirit which is given unto us." (Rom. 5:5.) We can thus see the relation of faith, hope and love; "the greatest of these is love. " Without faith, neither hope or love would be possible; but love, by which faith now works, will continue when faith is ended in sight, and hope has been realized. Faith and hope are temporal, but love is eternal. Faith as a foundation is essential, but without love as a working power, a faith that could even remove mountains is worthless. (1 Cor. 13:2.)

"Through faith we understand that the ages (worlds) were framed by the word of God." These and "all things were made by Him (Christ) and for Him. " All that God has done is in reference to the plan of the ages, of which, as we have seen, the death and resurrection of Christ is the key. So by faith we grasp the fullness of Christ in the work of the ages, which is a glorious expression of the infinite wisdom, power and love. "Faith is the substance (basis) of things hoped for; the evidence of things unseen." Faith deals with the future and with the invisible. The future is our hope, our reward; the invisible is our strength for the work of life. It makes the invisible as if it were visible, and the future as if it were present. We are enabled to "look not at the things which are seen, but at the unseen." (2 Cor. 4:18.) Faith explains this paradox, and by the presence of the invisible, strengthens us to bear the afflictions of this life, which are but for a moment, and enables us to lay hold upon the eternal. There are given us in the Bible and also in the Christian's experience, many illustrations of the action of faith in reference to the unseen, present and future. The examples of faith given in the

eleventh of Hebrews show the combination. They acted because they believed in the invisible God, and because they looked forward for the fulfillment of his word. They believed "that God is, and that He is the rewarder." Faith works; work secures reward. We observe that God did not say to the ancients, "believe." but he gave them something to do; and yet their obedience was the best possible evidence that they did believe, and their faith was approved. By faith Abel offered the sacrifice, which was valuable because it pointed forward to the sacrifice of Christ, for which his body was prepared.

Enoch walked with God; he did not stand still, but walked; grasping by faith the presence and companionship of the invisible God, and was rewarded by translation, "that he should not see death. " Abraham obeyed God, on account of his faith, both in going out to the unknown land, and in the offering of his son Isaac. In both cases he grasped the future, seeing Christ and the heavenly country. (John 8:56 and Heb. 11:16.) The Lord's appearing to Abraham and others in human form doubtless illustrated the presence of the invisible.

Moses refused royal honor in the court of Pharaoh, choosing to suffer affliction; esteeming the reproach of Christ greater riches than the treasures of Egypt; for he had respect unto the reward, and endured as seeing Him who is invisible. (Heb. 11:23-27.)

The unseen world is the source of wisdom, strength and comfort to the pilgrims as disciples, as soldiers and as afflicted ones. The ministration of angels, under the all-wise and loving care of our Lord, is a great revealed truth, and full of comfort.

We do not believe in the ministration of departed human spirits, but regard that idea as a perversion of the Bible teaching. The angels are not disembodied men. Man, when created, was "made a little lower than the angels." The angels rule in this world; "but unto the angels hath He not put in subjection the world to come.. .but what is man that thou art mindful of him?" "Thou hast put all things in subjection under his feet." (Heb. 2:5-8.) If angels are disembodied men, the above statement cannot be true, for in such a case the "world to come" would, as well as the present, be subject to angels. While we believe Paul, then we must discard the ministration of human spirits. But angelic ministration is a great and important fact in God's plan for the development of the ruling element of the future world. It doubtless deserves more

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implicit faith than it often receives. When we are permitted from the standpoint of future glory to look back, we may see how much more fully they served us than we realized. In hours of danger and affliction their services are needed, and freely tendered. Their services might be not only more fully realized, but more common, were they expected. Unbelief, self-

confidence and self -protection by foul means, doubtless grieve our angels, "which do always behold the face of our Father in heaven." (Matt. 18:10.) We cannot doubt that in hours of deep affliction, comfort and strength are often experienced, coming from the invisible, though not expected and its source not fully acknowledged. Our Savior himself in his earth life needed and received the help of angels. In His mental agony, in view of the coming ordeal, while he was in the garden praying that if it were possible the cup might pass from him, and sweating, as it were, great drops of blood, "there appeared an angel unto Him from heaven, strengthening Him." (Luke 22:43.) It was not possible for the cup to pass. He must drink it to the very dregs. His life was needed, but it was not enough; He must be obedient unto death, even the death of the cross," and he obeyed. (Phil. 2:8.) He could not escape, but He could receive strength to endure; and it seems that as soon as His help was withdrawn, He died. His death, not the pain He endured, met the legal necessities of the race. "The wages of sin is death. " Many followers of Christ have found help in time of need by coming to the throne of grace. He who suffered and was supported by angels is now their Lord, and, as His servants, they now minister to the heirs of salvation. (Heb. 1:14.)

The importance of faith cannot be over-estimated, unless other things of importance are in our estimate crowded out. The past, present and future, we grasp by faith; we work by faith; we live by faith; we walk by faith; we endure by faith, as seeing the invisible; and waiting for our reward, are carried forward, so that all we expect to realize in the eternal life is now, by faith, possessed and enjoyed.

Thanks be to God for the earnest of our inheritance.

J. H P.

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The ascending grade of the ages is obvious, each having better secular and spiritual facilities than its predecessors. And- strange infatuation —each has been jealous of the next to come, insisting that it had exhausted infinite mercy, grace and skill. What a lift forward the brief visit of Messiah gave the world. Though so humble, what fertility and power of growth in his gospel, infusing inconceivable vigor in every field of human enterprise and all under hostile gentile authority. What may be expected in the next age, when government shall co-operate with grace? The cross and the crown; Jesus condemned as a felon, mocked, spit upon, and crucified, then crowned and adored King of all the earth, suggest the contrast.— Selected.

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The Cross of Christ.

In the cross of Christ I glory, Towering o'er the wrecks of time; All the light of sacred story, Gathers round its head sublime.

The cross as the representative of the death of Christ and plan of redemption, has always been to the Christian the center of attraction, and to glory in the cross the chief mark of the Christian's joy. The estimate in which it has been held by men in general has marked this line between the Church and the world; so that while the Church clings to it as the ground of all its hopes, it has been to the world the stumblingstone or the butt of contempt. What is precious in the sight of God and the hearts of His chosen, is foolishness to men in general. 1 Cor. 1:22-31.

[Because some of the children of God have, under peculiar influences, and for a time, undervalued the cross, it does not change this general principle.]

The value of the cross as the center of interest, the basis of hope and the key of truth is beautifully illustrated by the two equal cherubims, looking inward to the Mercy Seat, where God's presence in mercy appeared; representing, as they do, the equality of the Jewish and Gospel dispensations, between which at the "Fullness of time" our Lord came, and, meeting the claims of both, as the great antitypical Offering, was slain for us. Under the former dispensation those who understood the typical offerings, looked forward to the cross, and in the gospel dispensation we, by faith inspired by the Spirit and aided by the simple ordinances of the gospel, look back to the same central point. There, at the cross, the Church, old and new, meet by faith, and, bowing before Christ, our "Mercy Seat," witness the manifestation of the infinite mercy; for in Christ as the "Mercy Seat," God meets with man, and there they taste the sweets of grace and begin to "rejoice in hope of the glory of God."

To remove from the Bible, if it were possible, the cross of Christ, and its relative teachings would virtually destroy it. He is the golden thread extending through it as a web from end to end, giving it strength, beauty and its real worth. Without him it would be an uninteresting arrangement of words, an empty case, a comb without the honey, a shell without the kernel, or the body without the life; and we, poor, sinful, dying men would pass on without one ray of light or hope to the future, dark and all unknown; and the cross is the center of interest and hope, around which, as bees around the honey, God's people have always clustered, drawing from it their joy, strength and life. The cross is also the key of truth in all that pertains to man, his nature, his life, and his relation to God. It is the basis of the atonement, the resurrection and restitution, and, while it does not of itself secure eternal life to any, it makes that life possible

to all. God, in the gospel, provides for man's necessities, both as a sinner and a mortal. Because He was mortal, sin killed him, and "so death passed upon all men." Rom. 5:12. Mankind being dead (so counted even before execution), one died for all. 2 Cor. 5:14. The man Christ Jesus gave himself a ransom for all. 1 Tim. 2:5,6, and so receives the right and power to deliver the captives. Heb. 2:14,15. If the gospel did not provide for man's necessities, it would not be what the angels announced: "Glad tidings of great joy, which shall be unto all people." "Testified in due time. "

As a treasure-house containing all we need— resurrection from death, pardon for sin, and immortality for our mortality-the gospel becomes a glorious expression of the Father's love. The wisdom, power and love of God are all engaged for man's salvation, and all find expression in the gospel of Christ, the center of which is the cross. We do not take the ground that a perfect knowledge of the relation the cross sustains to the other elements of the gospel is necessary in order to have a share in the benefits of the atoning sacrifice. The primary benefits are universal and unconditional, as was the curse through Adam. "As in Adam all die, even so in Christ shall all be made alive." It is doubtful, too, if one in ten of the saints of God have even understood that much, and yet they have secured and enjoyed a share in the great and special salvation, by the impartation of the Holy Spirit, the salvation which the atonement makes possible for all. It is not necessary to understand the philosophy of atonement in order to be reconciled to God, any more than it is necessary to understand the science of astronomy in order to enjoy the benefit of the light of the sun. It is, however, the privilege of a child of God to learn all he can of what the Father has revealed. And we freely take the ground that no theory of man's nature, loss in Adam, restitution, hope and destiny, can be true, that ignores or belittles the doctrine of the cross. Such theories dishonor Christ, though not always purposely, and by casting into the shade certain comforting truths of God's great plan, they certainly hide many rays of Father's love, and therefore greatly mar the enjoyment of the Christian's life. As God has revealed nothing in vain, the more perfectly we can see the relation of His various truths, the better we will understand Him, and thus, by sympathy with Him, or rather fellowship of His Spirit, we shall be enabled to cultivate and grow up into the qualities of character most pleasing to Him, and which will best fit us for His purposes here and hereafter.

The doctrine of the cross underlies the doctrine of atonement, or loss in Adam and gain in Christ, both being unconditional, and hence the price or ransom paid by the man Christ Jesus, must determine both the nature and extent of the loss to mankind by Adam. More than was needed would have been useless, and that God's wisdom would not give; less than was needed would not redeem, and God's love could not withhold.

The darkness of the theological dogmas of the Church has doubtless for many reasons cast a mist over the simplicity of the teachings of the cross. Life was the nature and extent of the forfeit of Adam, and in him of all. "For the wages of sin is death. " "Dying thou shalt die, " was a process culminating in death. "Sin, when it is finished (not when it commences) bringeth forth death. " But what kind of death, natural or spiritual? we are asked. The mother church and nearly all, if not all, her daughters answer, spiritual death. The theological writings are full of such teachings. That is nothing new, and for some of us to accept it would be to take a long stride backward.

But to answer the question, "What kind of life, " we resort to the Divine key-the cross, and ask, what kind of life did the "man Christ Jesus" lose? That must settle it, and the fog will clear away from all minds who will look at the facts. Mark, it is not, "what kind of life did the pre-existent Word lose (if He lost any) in becoming a man?" for it was the "man Christ Jesus" that gave His life a ransom for all. "He died for our sins." He took man's nature for the express purpose "that He, by the grace of God, should taste death for every man," "Even the death on the cross."

This gives us clearly to understand that it was human life he gave as a

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ransom. Hence it was the same kind of life that required redemption. It was not in Christ's case a necessity as in the case of a sinner, but by voluntary offering as a Redeemer. Spiritual death is a state of sin. "You hath he quickened who were dead in trespasses and sin. " But Christ was not a sinner, and could not therefore die a spiritual death. In his obedience lay the divine efficacy of the price. Sinners need conversion, but Christ did not, and "As in Adam all die so in Christ shall all be made alive, Christ the firstfruits" &c.

So this passage can have no reference to conversion, or coming to the knowledge of the truth.

This is evident also from the further statement, "They that are Christ's at his presence" [parousia] Christ's are not then counted but raised to immortality, hence this passage can have no reference to conversion, but is a positive declaration that all mankind will be restored to life by the Lord Jesus Christ.

The ransom paid secures to Christ the power to raise the dead. Life restored is the proper basis of hope, the ground on which man must build, hence the cross is the basis of man's hope of glory. No wonder then that Paul should say: "God forbid that I should glory save in the Cross of our Lord Jesus Christ.

J. H P.

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The Wedding Garment.

The wedding garment is the end and object of Christian effort.

If Christians are represented as running a race, it is that degree of swiftness which enables them to secure the prize, if, as fighting a battle, it is that ability which secures to them the victory. It is, in short, that preparation which renders them fit for the kingdom.

Some teach that it is the creed, written or otherwise, the articles of faith to which men subscribe, that constitutes that covering. Hence the degree of purity of a man's belief would be the index to his fitness for the kingdom. But it is written, "Without holiness no man shall see the Lord. " Such teachers must then define holiness as a perfect theology.

Others teach that the wedding garment is a character "without spot or wrinkle, or any such thing," such as God will build in us if we hold our hearts in obedience to Him.

Both sides must agree that the wedding garment is righteousness. The Bible so defines it. Rev. 19:7-8. What then is righteousness? The word means a condition of being right. Humanity naturally is in a condition of being wrong, and because faith has power to change that condition and make them right, it is accounted for righteousness. Thus Abraham was justified by faith, and it was imputed unto him for righteousness. Although, perhaps, not blameless in character at the time, yet Abraham possessed that which would result in holiness, and God counted the work begun in him, as already finished. "To him that worketh not, but believeth in Him that justifieth the ungodly, his faith is counted to him for righteousness." Rom. 4:5. That is, the seed sown is viewed in the light of its unfailing results, and the possessor is thus freed from guilt.

Articles of belief differ from faith, In that faith describes a condition of heart as well as mind. The one may produce fruit; the other must. If truth be believed and obeyed, it becomes faith, and is therefore a means of obtaining righteousness. Truth sanctifies, Truth cleanses. It does not cleanse itself, but us. "Now ye are clean through the words I have spoken unto you," said Christ. Hence the cleansing of the church is not the cleansing of its theology,

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but of its members by means, perhaps, of its theology.

I think the statement not too broad, that the entire purpose of Revelation is to purify, elevate and establish the character of God's children. Truth is the great means used in the attainment of righteousness. The word of God is profitable... that the man

of God may be perfect, thoroughly furnished unto all good works. 2 Tim. 3:17. Thus holiness is still the object and must not be confounded with the means; for truth must be obeyed to make us righteous, and it is not the amount we believe, but the amount we obey that benefits us. Hence we cannot make a man's creed the index to his character, for God above can read the heart.

Righteousness is Godliness, or God-likeness, and Christ has said, "Be ye therefore perfect, even as your Father in heaven is perfect. "

Christ came to illustrate to our bedimmed conscience the Father's perfection, and in Him is fulfilled all righteousness. Does not His life thus amply define and illustrate the subject? It gives us an idea of what Godliness is, of what God is, of His relations toward us and of what our relations are toward Him and toward our fellow-beings. Righteousness, however, is more than right doing. It is right being, which includes the other, and this is the wedding garment, for "to her it was granted that she should be arrayed in fine linen, clean and white, for the fine linen is the righteousness of saints."

L. A. A.

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The Song of Moses and the Lamb Rev. 15.

This scene is very evidently laid at the end of the gospel dispensation, as it is when the wrath of God is being completed, by the pouring out of the seven last plagues. Without discussing the merits of different views in regard to the Sea of Glass, as it were; and the condition of those who are said to stand on it; I would call attention briefly, to the song.

Some think that by the song of Moses, is meant the song of deliverance, sung by the children of Israel, after crossing the Red Sea, in coming out of Egypt. But notice that the song is as here given. Does it not evidently refer to the harmonious teaching of Moses and Christ, as found in the scriptures; and those who have attained to the condition represented, having learned, they sing to, or teach others? The song, as given in the "Emphatic Diaglott," reads: "Great and wonderful are thy works, O Lord God, the omnipotent! Righteous and true are thy ways, O King of the nations." (Ethnon means nations; not saints, as in the authorized version.)

Who shall not fear, O Lord, and glorify thy name since thou alone art bountiful? for all the nations shall come and worship in thy presence; because thy righteous acts were made manifest.

The Greek word rendered judgments, in the fourth verse, by King James' translators, is not Krisis nor Krima, which are rightly rendered Judgment; but Di-Kaiomata, properly rendered, righteous acts.

It occurs in Rev. 19:8. "The fine linen is, or represents the righteous acts of the saints. The force and beauty of the expression: For his righteous acts are made manifest, is seen, when we remember that the great mass of the gospel church, for centuries have taught, and the majority are teaching that the nations, except a comparatively few individuals, have been "turned into hell," in a condition of hopeless misery, without even having the gospel preached to them, giving them an opportunity to repent, and thus escape the awful doom.

Such teaching makes God appear very unrighteous; and has driven the multitudes of those who have heard it away from God; and the Bible. Even if the sentence be eternal death, as many believe, still it has been without a knowledge of truth. But now many have learned, and many more will learn, and teach, the glorious song of Moses and Christ: That all nations shall come and worship in the presence of God; thus manifesting the righteousness of him: "Who so loved the world, that he gave his only begotten Son, that whosoever believeth on him shall not perish, but have everlasting life." Before they can believe they must hear. Rom. 10. The billions who have died in ignorance must be made alive before they can hear; hence God will have all men to be saved made alive, and to come to a knowledge of the truth: For there is one mediator between God and men, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time. 1 Tim. 2:4,6.

B. W. K.

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What is Perfect Love.

"Perfect love is gentle and teachable, kind, and easy to be entreated. It enters the school of Christ, as a pupil, not as a master, realizing how much is yet to be learned, rather than how much has been attained. Perfect love shows us our ignorance and begets the inextinguishable desire to dissipate that darkness, and to enter the realm of real and reliable knowledge. If you find yourself growing wise above all your teachers, inclined to become dogmatic, to criticize your fellow disciples and set yourself up as a standard for the whole church, you have no little reason to fear that you are not controlled by the Spirit of God. Self- wisdom may easily assume the place of divine wisdom; and Satan may appear as an angel of light even in one who concerns himself with the most holy things. In no way are his ends more

effectually secured than by inducing people to promote the subject of holiness by exceptional methods, and in an unteachable and arrogant spirit. "

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The Gospel in the Light of Human Nature.

"But God commendeth his love toward us, in that while we were yet sinners, Christ died for us." Rom. 5:8.

That "God is love" and unchangeable we believe to be prime facts of the gospel; and that man alone is alienated and needs reconciliation. The death of Christ was not for the purpose of purchasing God's love: it is above price; nor for the purpose of appeasing— quieting, pacifying, or cooling down— God's wrath, as though he were excited and hated man, but by meeting a necessity of man, in his relation to a broken law, to express God's love for man. It is a great mistake to think that God ever did, or ever will hate man. God devised the plan, provided the Ransom, and sent his Son to die for us, because he loved us. [John 3:16.] This is one great fact the world needs to know.

Love appreciated will produce love in return. "We love him because he first loved us." Then God loved us when we knew him not and even though we hated him. Parents and teachers, beware! If you tell those under your care, that God will love them if they are good, you make the impression on their minds that he will hate them if they are bad, which is false. By such means you make the wall higher, or the gulf deeper between them and the Lord, and though, you may, through fear, succeed in driving them to outward obedience, or gather them into the nominal church, by a "profession of religion," they may be as far from God as before, for only the goodness of God leadeth to repentance. Had we the power of ten thousand voices, we would proclaim, that God loved us while we were yet sinners, and Christ died to commend that love.

"But," it is sometimes said, "you must believe it, Christ died for you, if you will believe." Indeed! Believe what? Believe that Christ died for you, of course. But if it is not true, I have no right to believe it, and my believing would not make it true. On the other hand, its being a fact that Christ died for me, is the best possible reason for believing it, and all the unbelief possible could not make it untrue. Truth is entirely independent of man's faith or unbelief, Faith in or knowledge of, a fact cannot make, or change, the fact, but it changes the man.

God loves us whether we believe it or not, and Christ died for us whether we believe it or not, but the knowledge of these truths must exist, before gratitude and love can spring up in our hearts, and loving obedience result. Whatever facts or changes were

produced by the death of Christ, are real, and not dependent on our believing, any more than is the fact that Christ died. If it be true, [as some teach, but which we do not believe] that the death of Christ secures spiritual life for some, we think it would follow of necessity that it would secure it for all, because Christ died for all. 2 Cor. 5:14,15. Heb. 2:9 and 1 Tim. 2:6.

What Christ's death does not secure for every one, it secures for none.

While the death of Christ does not secure spiritual life for any, it makes it possible for all, and on account of man's relation to the law, as dead, without Christ's death spiritual life would not be attainable.

Repentance is a necessity in order to gain spiritual life, and without the motive of love, as presented to us in the death of Christ, repentance toward God would be impossible. But neither God's love, nor Christ's death, produce repentance in man, until man believes in the love and death. Hence God's love would be fruitless, were men allowed to remain in ignorance of the truth. God's love does not exhaust itself in the death of Christ, though that death commends it, for God has constituted Christ not only the Redeemer but the Light of the world. He engaged not only to save man from death by a Ransom, but to bring man to the knowledge of that truth. 1 Tim. 2:4. Hence Christ is the "True light that lighteth every man that cometh into the world." John 1 :9. Not all at once nor in one age, but, it is "to be testified in due time." 1 Tim. 2:6.

Now it is evident, that man cannot repent, because of a truth, until he knows that truth, and yet when known, the truth is the "Foundation of repentance from dead works." The greatest possible sin is to "sin willfully, after we have received the knowledge of the truth;" and for this there remaineth no more sacrifice." Heb. 10:26, and it is impossible "to renew them again unto repentance; seeing, they crucify to themselves the Son of God afresh, and put him to an open shame." Heb. 6:4,6.

We believe, then, that the death of Christ is an expression of God's love, and that in order to win man from sin to holiness one of the first things a man needs to learn, is that Christ died for him.

But how does the death of Christ show, or commend, God's love? It will not do to say it shows it because it shows it. That would be about equal to saying, God hates sin because he hates it, which is no reason at all. God hates sin because he loves his creatures; sin being their destroyer. If the death of Christ shows God's love to us, there must be something accomplished by that death which is adapted to man's necessities. Paul is talking of Christ's death on the cross, which was in "due time," i.e. the appointed time —"After the 62 weeks." Dan. 9:26.

Christ did not die twice. His becoming a man, was not by laying down, as in death, his preexistent life. He gave up the glory, and afterward prayed: "Glorify thou me,

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with the glory which I had with thee before the world was." John 17:5.

We assert freely that Christ's death must have been; in some way adapted to the necessity of human nature, or it would not have been, what Paul asserts, an expression, or proof of God's love. What man does not need, even if it were provided, would not be gospel. If a man is hungry, bread alone would satisfy the want. If he thirsts, a cup of water from the hand of a friend would be an expression of love. And so of any want; but to say that God would seek to show his love by anything which was of no use to man, would be to ignore every idea of the harmony between God's wisdom and goodness.

There can be no doubt in any reasonable Christian mind, that the Gospel, in all its parts, takes man's need into account. Christ's life was necessary, as an example of loyalty, of patience in suffering, of devotion to his Father, of the principle of love even to enemies, and of overcoming evil with good. It was by his earth life and experience, that he learned to sympathize with man in temptations, in poverty and other afflictions, and so he was fitted to be a merciful and faithful Highpriest; having been tempted in all points as we are, and yet without sin. Heb. 4:15. And one feature of his work since his resurrection, clearly is, to give us the benefit of his former experience, by giving aid to the tempted. (Heb. 2:18.) He is not only a sympathizing friend, but also the giver and sustainer of spiritual life until it culminates in immortality. We wish it distinctly understood that we value the life of Christ, both before his death and after his resurrection as necessarily adapted to the wants of human nature. But why should any one ignore or belittle his death because of the value of his life? One link in the chain of provisions for man would thus be destroyed.

But we are told by some, that Christ "gave his life (not his death) a ransom. " But this is equivalent to the statement, "Christ died for our sins." The Greek word, Psuchee, rendered "life" in the above passage, never, unless we are greatly mistaken, refers to a period of existence, but to the nature of man as represented and sustained by the blood. Many other statements of the word agree with these in showing that Christ's death meets a necessity of man. "Behold the Lamb of God, (lamb led to the slaughter. Isa. 53:7.) which taketh away the sin of the world. " John 1 :29.

The sin of the world is the sin of Adam, for "in him all have sinned." Rom. 5:12 Margin. This left man "without strength." (Ver. 6.) "And in due time Christ died for the ungodly." The sin made mankind "enemies," and we were "reconciled to God by

the death of his Son." Ver. 10. "God laid on him the iniquity of us all." Isa. 53:6. And he "bore our sins on his own body

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on the tree." 1 Pet. 2:24. He did not "lead" our sins, but is our Leader, or "Forerunner," into the heavenlies, and "he put away sin by the sacrifice of himself." Heb. 9:26. "And I, if I be lifted up from the Earth, will draw all men unto me. " And, as if to anticipate, and answer criticisms, it is added: "This he said, signifying what death he should die." John 12:32,33. It seems clear, that the sacrifice of Christ, covers all sin, except what Paul calls the willful sin. Heb. 10:26. And doubtless this is why the Savior could say: "All manner of sin and blasphemy SHALL BE FORGIVEN unto men, but the blasphemy, against the Spirit, shall not be forgiven unto men." Matt. 12:31. It does not say may be forgiven, but shall be. What! Without repentance? No, but God, as has been shown, by his goodness leadeth men to repentance. The death of Christ commends his love, Christ as the Light brings men to the knowledge of the truth, and thus the goodness secures repentance.

Evidently the recovery of all, is as complete in Christ, as was the loss through Adam.

It is strange that any person, thus saved from the curse of sin and death, should sin willfully and be lost, but we believe that facts as well as scripture sustain the idea that men fall away after being enlightened.

Dead men need a Redeemer; Christ gave his life a Ransom. (The reason that men die, though Christ's natural life was given as a Substitute, is because men in the plan were counted dead already, and Christ did not give his life to prevent men from dying but to prevent them from remaining dead, or to redeem them from death.) Man is a sinner; Christ saves from sin. Man is mortal, even when redeemed; (except the church, who are raised a spiritual body.) Christ is the Author and Giver of immortality. Man is ignorant-in darkness: Christ is the true light, both as Teacher and our great Example. Man is weak and readily discouraged: Christ is a sympathizing friend. All fullness we find in him, just what men need is provided and no more; more would not be gospel, though provided. An appreciation of his fullness, tends to humility and to dependence on him, but whoever ignores any feature of Christ's work, in that particular overestimates himself and is in danger.

Oh, that God's love may speedily win many from sin unto holiness, and lead them to seek, by a patient continuance in well doing, for glory and honor and immortality. To such the reward of eternal life is promised. Rom. 2:7.

J. H. P.

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FAITH triumphs over reason by receiving the revelation of the God of reason.

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The Great Salvation.

"How shall we escape if we neglect so great salvation?"— HEB.

2:3.

This question is addressed to Christians, and not to the unconverted, as is often supposed. This the context proves. Paul, or whoever wrote this epistle, addressed it to the church. It seems peculiarly adapted to converted Jews, who were familiar with the writings of the Old Testament. We have in this epistle some of the most earnest exhortations to be faithful to the Lord, and the very best reasons and motives given for our encouragement. The text and context are of this character. If we are Christians we will find much applicable to us. It is important that we should, in order to get the benefit of the exhortation, remember that it means us. "How shall we escape, if we neglect?" On account of certain facts referred to in the first chapter, the second opens with: "Therefore, we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. " This certainly must refer to Christians; and there is danger of losing what we have received, unless we do give heed.

The idea is suggested that neglect of the truths would cause them gradually to slip away from us. Backsliding is a gradual process, caused by neglect of truth and neglect of duty in obeying the truth. These are related to each other, and it seems that either may come as the cause of the other. The only safeguard against back-sliding and consequent falling away if persisted in, is to advance. Standing still seems to be impossible. In the sixth chapter the apostle seems to make falling away the alternative of going on to perfection. The Lord has arranged our life as a current against which we must row if we would go up, and he has placed the reward, the Great Salvation, at the head of the stream. If we would gain the prize, we must "run," "strive," "fight," or "overcome." If we fold our arms, we shall glide downward. It is easy to go with the multitude, but it is difficult to stem the flood, and we may be sure, "This vile world is not a friend to grace; to help us on to God. " What is worth having is worth striving for, and God has in both natural and spiritual things placed the valuable out of sight, or where it can be gained with difficulty. Our appreciation of the value of anything is shown by the earnestness with which we strive for it. We should be constantly seeking to know more of the truth of God for the

purpose of obeying it. If we seek for truth merely as a theory to gratify our own curiosity, or for the purpose of showing our ability to cope with those who hold error, our intellect may be stuffed at the expense of our affections. Religion without love to both God and man, is as the body without the spirit— dead.

Charity or love is the crowning excellency of Christianity, and is necessary to fit for the Great Salvation. "Add to your faith; virtue, and to virtue, knowledge; to knowledge, temperance; to temperance, patience; to patience, godliness; to godliness, brotherly kindness, and to brotherly kindness, CHARITY." 2 Pet. 1:5-7. Love is last, and greatest. These additions secure the abundant entrance into the Kingdom of God. (Ver. 11.) Without the last all is vain. "Though I speak with the tongue of men and angels and have not love I am become as sounding brass, or a tinkling cymbal. And though I have (the gift of) prophecy, and understand all mysteries, and all knowledge; and though I have all faith so that I could remove mountains and have not love, I AM NOTHING." 1 Cor. 13:1,2. There is a kind of knowledge that cannot be gained from books, but comes by experience as a fruit of the indwelling of the spirit of God. "He that loveth not knoweth not God, for God is love. "

Love is an experience, and includes in it an earnest desire for the well-being of the object loved. Until we have sympathy and love for mankind, such as would prompt us to do all in our power for their salvation, we cannot know God. To know him thus is to be in unison or fellowship with him, and hence is eternal life.

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The apostle gives a contrast between the former dispensations and the gospel. In order to appreciate the question, "How shall we escape if we neglect?" it is necessary to see this contrast.

"God, who at sundry times and in divers manners spake in times past unto the fathers by the prophets, hath in these last days (gospel dispensation) spoken unto us by His Son." Heb. 1:1,2. God spoke then, and the same God speaks now, but there is a contrast in the agencies- Then by the prophets, now by His Son. Moses the prophet and law giver of the old dispensation, and who was "faithful in all his house as a servant" (3:5) "received the law by the disposition of angels." Acts 7:53. It was "ordained by angels in the hand of a Mediator." (Moses, type of Christ.) Gal. 3:19. But Christ, the Prophet and Law Giver of this dispensation, is higher than the angels, "as he hath by inheritance obtained a more excellent name than they. " Ver. 4. His official position is "Lord of all," dead and living, Heavens and Earth, angels and men. He has been "appointed" by his Father, "heir of all things"— Creator, Upholder and Savior. Ver. 2,3. He has the brightness of his Father's glory and the express image of his person, and hence is in a peculiar and emphatic sense, God's power,

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Wisdom, Love and Word, the embodiment of all the fullness of the Godhead. His superiority to the angels is well established and is the basis of the superiority of the gospel dispensation. While Moses was faithful as a servant over the house of servants, Christ was faithful as a Son over the house of sons. Ch. 3:5,6.

"For unto which of the angels said he at any time, thou art my Son;. ..And again I will be to him a Father and he shall be to me a Son; " And again he saith, "Let all the angels of God worship him." Ch. 1:5,6.

Of the angels he saith; "Who maketh his angels spirits, and his ministers a flame of fire." "Are they not all ministering spirits sent forth to minister to the heirs of Salvation?" Ver. 7,14. But unto the Son he saith, "Thy throne, Oh God is forever and ever. "...And "Thou Lord, in the beginning hast laid the foundations of the Earth, and the Heavens are the work of thy hands; they shall perish, but thou remainest, &c." This certainly refers to the old creation, as it was "in the beginning" or first stage of its existence, and is to be changed also by his power and put on its beautiful garments of the perfect state. The work of Creation in all its parts is of God through Christ. "In the beginning was the Word" and by him God spake and it was done commanded and it stood fast.

The same Word was made flesh John 1 but was still "God- manifest in the flesh" and in the body prepared became a sacrifice for sin. And the same mysterious Name "which no man knoweth but he himself"— "The Word of God," goeth forth conquering and to conquer, when his army of assistants are with him, "Kings and Priests" to reign on the Earth." Rev. 5:10 and 19:11-15.

The value of the Great Salvation which is offered in the gospel can be appreciated when we remember that all the Father gives his son, the Son will share with his Bride. And in view of the superiority of the Lord Jesus the question of the apostle can be appreciated; "If the word spoken by angels was stedfast, and every transgression and disobedience received a just recompense of reward, how shall we (under Christ) escape if we neglect so Great Salvation?

J. H. P.

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STRAIGHT PATHS.

Make straight paths for your feet, lest that which is lame be turned out of the way: but let it rather be healed."— HEB. 12:13.

Such is the command of the apostle; but there is evidently a careless disregard of it among many of the professed Christians of to-day, as is shown by their lives and testimony. When we see those who profess to be followers of Jesus joining in the world's pleasures, and clad in the world's garments, we are led to believe that they have little care as to the paths they are making, and whether younger Christians coming after them will be turned out of the way, or established in the way, by their example. Tis true they are often heard to confess their sinfulness-their wanderings and short-comings; but seldom are they heard to warn others of the dangers that lurk by the way. They are never heard to tell the new-born soul to beware; that they should not love the world, but should come out, and be forever separate from it —from its sinful fashions and pleasures. No, we do not hear this; but we do hear these worldly-conformed professors ridiculing the very idea of plain dress for Christians; and with all their might do they uphold church fairs, festivals, parties, etc., laughing to scorn any who desire to lift their voices against them. Thus the crooked paths are being made, and scores of precious souls are being turned out of the way by those who should be "lights in the world."

Take the evil of fashionable dress —that great and deadly evil, which is so fatal to spiritual life, and which is a ruling passion, and especially the besetting sin of the female heart. Oh, for a voice like a trumpet, to sound forth words of warning to my sisters in the churches. Are we adorned with the "modest apparel which becometh women professing godliness?" Let us look well to the paths we are making in this matter. It is so easy for some new-born soul to be turned out of the way by our examples. Some weak one who has just begun to look to us to see what we do, and how we dress.— Banner of Holiness.

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The Example of Christ.

It is only since his divine form has arisen before my soul, that I have learned to know the true condition of man. Formerly, by comparing myself with what was small, I appeared great in my own eyes; but since I have compared myself with him, how insignificant have I become. When we hear a man whom we feel to be truthful and humble speaking great things of himself, it has a humiliating effect upon us. And when the Savior utters such words as, "I do always those things that please him" and I do believe it to be in very truth that he utters this— I then become conscious of what man, who is created in the image of God, ought to be.

When I see how, in all things, he sought not his own glory, but that of his heavenly Father, I am ashamed of my ambition; when

I see how he came not to be ministered unto, but to minister, I am ashamed of my pride; when I see how he took the cup which his Father gave him and drank it, I am ashamed of my disobedience; when I see how he bore the contradiction of sinners against himself, and when he was reviled, reviled not again, I am ashamed of my impatience and my passion. Nothing has so subduing an influence as my Savior's example.— A. Tholuck.

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In Memoriam.

[On the death of Eld. Geo. Storrs.]

The news of Bro. Storrs death (Dec. 28th, 1879,) reached us too late for insertion in last issue. As then stated our brother had just entered his 84th year and was quite ill. He was we believe a "faithful servant," and will soon "enter into the joys of our Lord. " We mourn the loss of a friend and brother in Christ yet, "not as those who have no hope." The great Deliverer, is at hand and assures us "I have the keys, of death and Hades."

The well-worn armor is laid by! Thy faithful watchmen fall, O Lord, They gather up their feet and die, And wait their coming King's reward.

Herald of truth, thy last farewell To earthly toils and scenes is given, No stain upon thy mantle fell, Thy record is laid up in Heaven.

How little know the heedless crew In church or state, that by their side A witness, humble, faithful, true, Has lived long years for truth and died.

In this dark world God's sons are veiled; It knew not Christ nor knows his, friends, They watch and wait to be revealed, When He, their Life, from Heaven descends.

Rest veteran, in thy tomb awhile, 'Twill not be long ere thou shalt rise To greet thy heavenly Leader's smile, And take from him the victor's prize.

Surely the night is almost gone, And the millennial morn is near, Sentinels are falling, one by one, And leave the remnant weeping here.

Come, Jesus, is thy remnant's call That first went up from Patmos' land; Come, heal the wounds of Adam's fall With the blest touches of thy hand.

JOHN LYLE.

Newark, N.J., Jan., 1880.

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Bible Class Department.

The Three Witnesses.

"There are three that bear record in Heaven; the Father, the Word, and the Holy Ghost; and these three are one."— 1 John

5:7.

In Lange's Critical Commentary, in reference to this passage we read: Said words are wanting in ALL THE GREEK CODICES; also in the CODEX SINAITICUS [the oldest existing MSS] AND IN ALL THE ANCIENT VERSIONS, INCLUDING THE LATIN, as late as the 8th century; and since that time they are found in three variations. Notwithstanding the Trinitarian controversies they are NOT REFERRED TO BY A SINGLE GREEK FATHER OR BY ANY OF THE OLD LATIN CHURCH FATHERS.

The American Bible Union version [probably the best modern translation] leaves out the passage and adds the foot note, "The words omitted are wanting in all ancient copies."

They are pronounced an interpolation by such authorities as Sir Isaac Newton, Benson, Clarke, Home, Griesbach, Tischendorf and Alford.

In Hudson's Greek and English concordance we read: "The words are found in no Greek MSS. before the 15th or 16th century, and in no early version, unless, says Alford, pure caprice is to be followed in the criticism of the sacred text; there is not a shadow of reason for supposing them genuine. Tischendorf says, that this spurious addition should continue to be published as a part of the epistle, I regard as an impiety, etc.; and President T. B. Woolsey: "Do not truth and honesty require that such a passage should be struck out of our English Bibles; a passage which Luther would not express in his translation, and which did not creep into the German Bible until nearly fifty years after his death?"

Dr. Adam Clarke, the learned Methodist commentator, in his notes on this passage, says: "It is likely this verse is not genuine. It is wanting in every MS. of this epistle written before the

invention of printing, one excepted- condex motfortii, in Trinity College, Dublin; the others which omit this verse amount to one hundred and twelve. It is wanting in both the Syriac, all the Arabic, Ethiopic, the Coptic, Sahidic, Armenian, Slavonian, &c. ; in a word, in all the ancient versions but the Vulgate; and even of this version many of the most ancient and correct MSS. have it not. It is wanting, also, in all the ancient Greek Fathers; and in most even of the Latin.... To make the whole more clear, that every reader may see what has been added, I shall set down these verses, with the inserted words in brackets:

"6. And it is the Spirit that beareth witness, because the Spirit is truth. 7. For there are three that bore record [in heaven, the Father, the Word, and the Holy Ghost, and these three are one. 8. And there are three that bear witness on earth.] the Spirit, and the water, and the blood, and these three agree in one. 9. If we receive the witness of men, the witness of God is greater," &c. Any man may see on examining the words that if those included in brackets, which are wanting in the MSS., and versions be omitted, there is no want of connection; and as to the sense, it is complete and perfect without them, and, indeed, much more so than with them. I shall conclude this part of the note with observing, with Dr. Dodd, "That there are some intervals and accidental remarks which may render the passage suspected, for the sentence is complete, and the sense more clear and better preserved without it. Besides, the Spirit is mentioned, both as a witness in heaven and on earth; so that the six witnesses are thereby reduced to five, and the equality in number or antithesis between the witnesses in heaven and on earth is quite taken away. Besides, what need of witnesses in heaven? No one there doubts that Jesus is the Messiah, and if it be said that Father, Son, and Spirit are witnesses on earth, then there are five witnesses on earth, and none in heaven; not to say that there is a little difficulty in interpreting how the Word or the Son can be a witness to him.

W. I. M.

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THE LAW OF GOD.

Christians are in the habit of looking at "the law" as a great enemy. Why? Because it does not countenance the least sin. It says, "walk before me and be thou perfect." Is that not right- could a perfect God recognize or make a law in any way imperfect? Surely not. The reason men count the law their enemy is that all have sinned, and ever since the disobedience of Adam they have been in the condition known as "sinful flesh." Prior to sin's entrance, the law was Adam's friend, and justified him; but the condition of death obtained after "sin had entered,"

and man in this fallen condition of death finds it utterly impossible to so live and act in harmony with his maker, that God's perfect law would not condemn him. And since all are sinners, of course none but a defective law could recognize such persons as perfect. The law of God has condemned all, and every one who has reasoning faculties seems to recognize that he is not perfect.

God has always had a law; even before the giving of it in full form to mankind at Mt. Sinai. (Exod. 20.) And since He always has been perfect, His laws always have been perfect and condemned and opposed even the slightest sin. Abel, Noah, Abraham and all the patriarchs recognized the fact that they were sinners when they made altars and sacrificed thereon, before attempting to hold communion. Thus they acknowledged themselves sinners and unable of themselves to approach God. How different from the way Adam and God walked and talked in the Garden! No sacrifices or offerings for sin were there needed, for Adam was justified by God's law. Thus we see that what the patriarchs knew of God's law condemned them. The giving of the full law from Sinai did not take away man's sin. No, it only showed it the more fully. Did the keeping of it ever justify any of them? No; "By the deeds of the law shall no flesh be justified in His (God's) sight. " Was the fault in the law, or in the people? "The law is holy," and God's commandments holy and just and good." (Rom. 7:12.) Since, then, the law did not justify them, it must have condemned them, even as it had condemned the patriarchs. Not any more really (for there is only one penalty— death) but more loudly. They were no more sinners than the patriarchs and others who had not had the full law given them, but they were shown their condition as sinners more clearly. Why? That they might see their own fallen and imperfect condition and learn the exceeding sinfulness of SIN. (Vs. 13.)

We have seen that God always has had a perfect law which condemned every sin in every being, and how it was shown in different degrees to the patriarchs and Israel, yet that the effect was the same— condemnation— only more fully realized by those who saw the law most clearly. Now, how about the great heathen world? Surely a righteous law could not say: The heathen are RIGHTEOUS; unless they live in harmony with God. And if you thought they were living in harmony with God you would not send missionaries to them. No. Then they, too, are condemned by God's law. And as Paul says: "These that have not the law" (the full written law as given to Israel) "show the work of the law written in their hearts," a spark of that principle if justice and knowledge of right and wrong which must have been an important part of the natural organization of the first perfect man, Adam; a spark merely, not quite extinguished by the degrading effects of sin. And what did this spark of conscience do for them? It sometimes justified, and

sometimes condemned. But if their spark of conscience condemned them only ONCE during their lifetime, it showed that they were imperfect.

Now, "all unrighteousness is sin," and "sin is the transgression of the law," and "the wages of sin is death." So we see that the only voice of the law of God to any who hear it, is: You cannot live. "All have sinned and come short of the glory of God. " Therefore must "every mouth be stopped and all the world become guilty before God." (Rom. 3:9.)

There lay the whole human family dead and dying through sin, the law hanging up before them, they admit, is grand, "just" and "holy. " They were told that "The man that doeth these things shall live." (Rom. 10:5. Gal. 3:12.) But O, they could not do them. Some tried hard, as Paul describes, Rom. 7:14-24. When with their minds they resolved to "do those things and live, " they found sin in their members hindering and preventing. When the striving ones found they could not deliver themselves from death, they exclaimed: "Wretched man that I am, who will deliver me from this body of death?" (Diaglott) or, from the sin and death which has gotten possession of my body. When he so cries out, he has reached the place God wanted to bring him to, i.e., to realize that he can NEVER deliver himself from death and sin. But some one asks: If he dies does not the act of dying fill all the requirements of the law, and could he not, after thus dying, be raised up by God? No, you err in supposing that the act of dying is the penalty. Man has been dying ever since sin entered the world, but the penalty will not be entirely inflicted until all are dead. But when will the law of God release the sinner from the bondage of death? Never; if he could not obey the law while partially dead he certainly cannot when completely so. Ever since the "fall" from perfect manhood through sin, man has been in a dying condition, sometimes spoken of as already dead (see Matt. 8:22.) And none but a perfect man could keep a perfect law. But, says one, did not God send his Son into the world to show us how we could work our way up to spiritual life— appearing among us on the lowest round of the ladder, did He not point out to us the way; he being thus "our forerunner?"

This view in many respects is held by a great many, mostly "Unitarians" and "Universalists" and like many other views has a mixture of truth in it; but as a whole is far from being "the truth" on this subject. Jesus did indeed "lay aside the glory which he had with the Father, before the world;" He did appear to "set us an example that we should follow in his footsteps" and to be "our forerunner," but more, he is also our "Redeemer" from the curse of the Law— the curse of the law upon us as sinners is death. How did he redeem us from death? To redeem us to purchase back. He therefore is said to have "bought us with his own precious blood. " Blood represents life -"The life of the

flesh is in the blood" (Lev. 17:11) therefore shed blood represents death or sacrificed life. "He gave his life, " "He shed his blood;" "He tasted death;" all have the same meaning. But how could his life purchase or redeem or buy ours? He as a man, was a perfect man, kept the perfect law perfectly; therefore the same law which was the sinners enemy condemning us to death, was his friend and guaranteed to him life. But was he not born into the world under condemnation of death, as much as any other son of Adam? No, he was not the son of Adam, but a direct creation of God- "made in the likeness of sinful flesh," but "in him was no sin. " If he had done sin or been born a sinner, his life would have been forfeited as was the first Adam's and ours. If a sinner he would be obliged to die for himself and consequently would have nothing to give as a ransom for ours. But he was perfect, kept the law, had a right to perfect natural life forever; "But for the joy set before him," by the promise of the Father to raise him from the dead a spiritual body, he renounced the natural life and gave it for our ransom.

But when he arose from death, was not that a taking back of the price? It would, if he had taken back the same life (perfect- natural) which he laid down; but he did not take back the natural; he was quickened by the Spirit-"made a quickening spirit," raised a spiritual body." There is a natural body and there is a spiritual body.

Thus "by his precious (valuable) blood" (life), we were "redeemed from the curse of the law" -death. To what kind of life were we redeemed? The same which man had before death (the curse) came; the same kind that he gave for us, i.e., perfect natural life. But we are promised spiritual life, and that we shall be made like unto Christ's glorious body? Yes; it is a part of God's offer to us (during the Gospel age), that if we die to earthly and fleshly— natural— life, we may be reckoned as "members of his body," and partake of the same kind of life as our Head. In this arrangement, we are reckoned as being (with all the rest of mankind) justified to the perfect natural life first, else we could not give our lives; but being justified to life, Jesus says to us, you can either have this natural life, or, if you will renounce this natural, as I did, and become dead to the world, you shall have instead, the spiritual life and body. "If we be dead with Christ, we shall live with him." Rom. 6:4-8. It is a faithful saying: "For if we be dead with him, we shall also live with him; if we suffer, we shall also reign with him." 2 Tim. 2:1 1. "Ye are partakers of Christ's sufferings." 1 Pet. 4:13. "Joint heirs with Christ, if so be that we suffer with him, that we may be also glorified together. " Rom. 8:17.

And it is because God thus waits until the elect number, the bride, the body, the Church, has "filled up the measure of the sufferings of Christ, which are behind," that the times of "restitution of all things," purchased for the world by the blood

of Christ, are delayed and yet future. The Head suffered and died 1800 years ago; but all of the suffering and death of the body are not yet completed. Not noticing this, has caused wonder on the part of almost all, that the benefits and results of the ransom have not sooner come. (See type, "Scape Goat," &c, in next Number.)

But would it be right for God to reckon the one righteous life given, as a full payment for the lives of the millions of sinners who have died? Does not the price-one, for a billion or more- seem like a short payment? This is a reasonable question, and we will allow Paul to give it a reasonable answer. He is a logical reasoner, as well as an inspired Apostle, and argues that, as God had seen proper to condemn all men to death on account of Adam's disobedience, so he had a right to reckon the second Adam a representative man, and justify to life all the race, in return for the sacrifice of this one perfect life.

"For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous." "Therefore as by the offense of one, judgment came upon all men to condemnation," (condemned to suffer the penalty of sin- death,) "even so by the righteousness of one, the free gift came upon all men unto justification to life. " (Remember that we do not now enjoy life; our condition is a dying one.) "Dying thou shalt die" was the penalty pronounced on Adam (margin). The condition of perfect life as it was enjoyed before death came, is what all men are justified to, by the obedience of "Jesus Christ who, by the grace of God, tasted death for every man. "

"For as in Adam (or by Adam's sin) all die, so "in Christ (or by Christ's obedience, &c.) shall all be made alive. As the first Adam's bride was a party to the sin, so we see the second Adam's bride is made a party with her Lord in the removing of the curse. Oh glorious plan, of our all wise and loving Father, and "the exceeding riches of his grace toward us, in Christ Jesus."

But says one, I thought that Jesus had nullified, set aside and destroyed the law; and that therefore mankind could approach God. Oh no, that was a great mistake. Would it not be strange indeed if the Father made a law, which we have seen was "just" and "holy" and in fact the only one he could give because he could not make an imperfect law; would it seem proper even to think of Jesus as setting aside and destroying that "just" and "holy" law, or in any way making a league with sin or sinners? No, no. He came to do the Father's will and the law was the record of it. He kept it himself and taught the true meaning of it to be higher than the letter, and that to be "angry with a brother without a cause" was to violate the command "Thou shalt not kill. " No, says Paul: "Christ magnified the law (made it larger and more minute) and made it honorable," showed in fact that, that law could not be set aside nor broken.

But we read, "Christ is the end of the law. " What can that mean? The trouble is you have not quoted the connections. The text reads: "For Christ is the end of the law for righteousness to every one that believeth" (Rom. 10:5.) To whom is he this? To the believers— the members of his body. How? Righteously, not by breaking it, but by righteously fulfilling its requirements (and we in Him are just before the law.) Another similar text reads: "There is therefore" (because we in Him are reckoned dead to the world and alive toward God through Him-our new life) "now no condemnation to them which are IN Christ Jesus." Why are those in Christ not condemned? Because, since coming into Him by faith they have received of His spirit, and with Him can say "I delight to do thy will O, my God: yea, thy law is within my heart." (Ps. 11:8.) They are then alive spiritually though yet living in the dead body of sinful flesh which they are opposed to, and which by the holy spirit given they are enabled to "crucify, " &c. These walk not after the flesh, but after the spirit, and to all so walking in Christ there is no condemnation from the law. And we may add none can so live and walk except they have recognized their ransom, come into Christ and received of His spirit.

And in the glorious millennial age, when all shall know God from least to greatest, when "The knowledge of the Lord shall fill the whole earth; "-"The times of restitution"-there will be the same "holy and just" law, and under the "Royal Priesthood" after the order of Melchisedec (the order of an endless life,) poor fallen humanity will be helped back again to that perfect condition from whence Adam fell; a condition in harmony with God's law, and therefore in harmony with God.

But will they receive no punishment for misdeeds of the present life? They will receive punishment, "stripes, &c," in proportion as they had light and lived contrary to it. As our Master explained: "It shall be more tolerable for Sodom, &c," in the day of judgment (in the age of trial) than for the Jews, to whom He spoke, because the Sodomites had less light. (Matt. 2:24.) There will be many or few "stripes," in proportion to the amount of light they have had and the use made of it.

There will be rewards given to some during that age also; "for whosoever shall give to one of these little ones (of 'little flock) a cup of cold water, only in the name of a disciple, shall in no wise lose his reward." (Matt. 10:42.) And when the King shall sit "on the throne of his glory," (during the millennial age), some will be rewarded for having ministered to the members of His body. "Inasmuch as ye did it unto one of the least of these," (in the throne) "ye did it unto me." (Matt. 15:40.)

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Bro. Paton's Trip West.

Announced in our last, has been delayed for the present. He has been busily engaged during the past month writing a book which will be of general interest to you all. It will be a careful exposition of our views regarding fulfilled prophecy; our hopes of present and future; as well as the scriptural evidences of the presence of the Son of Man, and that we are now in "the day of the Lord," &c.

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VOL. I.

PITTSBURGH, PA., MARCH, 1880.

NO. 9.

page 1

ZION'S

Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED MONTHLY. 101 Fifth Ave., PITTSBURGH, PA. C. T. RUSSELL, Editor and Publisher.

REGULAR CONTRIBUTORS.

J. H PATON, .... ALMONT, MICH. W. I. MANN, .... SWISSVALE, PA. B. W. KEITH, . . . DANSVILLE, N.Y. H. B. RICE, . . . W. OAKLAND, CAL. A. D. JONES, . . . PITTSBURGH, PA.

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.

TERMS, 50 CENTS PER YEAR, In Advance-includes postage.

All communications should be addressed to "ZION'S WATCH TOWER," as above, and drafts, money orders, etc., made payable to the Editor.

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The Great Day of Atonement. Lev. 16:3.

In considering this type we must, to appreciate it, remember that it is a picture by itself, of one particular part, of the work of the World's High Priest.

It is a comparatively easy matter to talk or write about the High Priest anointed &c, going into the Holy Place and coming out, etc., in a general way, but we believe, to understand the matter clearly, we must realize first, that while Jesus is our (the church's) High Priest, yet in the more full and complete sense, He is the head and we the members of the body of the great High Priest, and these Levitical pictures primarily referring to the Head, when fully considered refer to the body complete. For instance, the ceremony of anointing commenced with the "Head" and the anointing oil (the Holy Spirit) continues running down over all the members of the body during the Gospel Age.

The consecrating of the priesthood includes all the members of his body, and requires all of the Gospel Age to complete it.

The sacrifice of atonement commenced with the Head and we "fill up the measure of the sufferings of Christ which are behind," and therefore this suffering requires all of the Gospel Age.

So we see that all of these pictures are separate and distinct, and will all be complete at the end of the Gospel Age. And then shall the Great High Priest of the world (Jesus and His bride, made ONE, Head and members complete) stand forth crowned a King and Priest after the Melchisidec order.

There He will stand before the world (manifest but unseen) the Great Prophet- "A prophet shall the Lord your God raise up unto you like unto me, (Moses) and it shall come to pass that the soul that shall not hear that Prophet, shall be cut off from among the people." (The second death).

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There He will stand, Priest of the most High God and King of Salem, i.e. "King of Peace"-"A Priest upon His throne."

He came typically to the Jews in the end of their age as Prophet, (teacher) as Priest ("when he offered up Himself," Heb. 7:27.) and as King. (When he rode into their city at the close of his ministry.) But they did not receive him in any of these forms. During the Gospel Age, his church or body has acknowledged him as "a teacher sent from God" -the Great Prophet; as their "High Priest," and as their "King" or ruler. The word teaches however that it is not by the church only that he is to be accepted, but He (together with us as His body) shall be the Prophet for the people, the Priest for all the people and the King

over all people, nations and languages; "Lord of all," Priest of all, Prophet or teacher of all.

This chapter (Lev. 16.) treats of the sacrifice of atonement, which as we shall see requires all of the Gospel Age. In the work of sacrifice, Jesus, the head, was not arrayed in glory and we as his body are not in glory when we suffer with him. No, that will come after the sufferings of all are over; there we shall put on "the garments for glory and for beauty. " "If we suffer with him, we shall also be glorified together. " It is for this reason that on the day of atonement, instead of his "garments for glory and beauty," Aaron puts on simply "linen garments" representing holiness and purity. Ver. 4. These were put upon the body when washed and represented the fact that we, his members, not having righteousness of our own, were reckoned as pure, washed and clothed with "fine linen which is the righteousness of the saints." We need the covering, but our Head did not— He was holy, harmless, undefiled;" so the head of the typical High Priest, wore only a linen mitre or crown, representing a crown of righteousness— to which was added when this work of atonement sacrifice was complete and the glorious garments put on, a plate of gold representing glory.

The first sacrifice, the Bullock, represented Jesus personally. Ver. 3 and 6. It stood "for" or instead of Aaron the High Priest. He could not lay down his life and then arise from the dead, and take of his own blood into the tabernacle, therefore God permitted him to represent himself by a Bullock, so then the Bullock's death represents the sacrifice of Christ's natural life; while the High Priest's taking the blood into the holy place typified the risen Jesus, a spiritual body entering heaven itself.

But, before this sacrifice another work was necessary. Vs. 12 and 13 inform us that before he could approach to make atonement with the blood, he must take fire from off the altar before the Lord and his hands full of sweet incense beaten small and bring it within the vail, and put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy seat. The incense was of a peculiar kind. (Read Exod. 30:34-38.) None could be made like it. It, we think represented the perfection of "the man Christ Jesus." "Fairer art thou than all the fair among the sons of men. " This perfect character when placed (by himself) on the fire (trial and temptation) yielded a rich perfume, covering the "Mercy Seat." Our High Priest must first be recognized as a tried and perfect one, before he could be received as a sacrifice for us. In this way he was proved to be perfect and because perfect he could go forth and offer his life a sacrifice for sin. This incense (representing his tried but spotless life) having been offered, the High Priest takes, as we have seen, the Bullock which is for (instead of) himself, and offers it for himself and for his house to make an atonement. Vs. 5,11 and 14.) It was offered for himself, i.e. for his body, the Bride. The

Head was holy and had ever been at one with God, but the members of his body were yet enemies to God through sin. These must be made at-one. And not for the "little flock" -(the bride the overcomers) only is the bullock offered but also for his house. Aaron's house was the tribe of Levi (Num. 17:2-3) consequently the blood of the bullock, representing Aaron was used to make atonement for the Priest and for the house of Aaron-the Levites. Num. 8:12. So Jesus gave his life for the "Royal Priesthood" and also for the larger company of "them that fear God's name, small and great"— the general church, of believers. Be it remembered that we understand that the church or house of Christ is composed of a much larger company than the overcomers who are to sit on the throne.

The bullock having been slain, its body was taken outside the camp and burned with fire; representing that when Jesus died for our sins, his flesh life was counted as though sinful and consumed. "His flesh saw not corruption" yet his flesh life was destroyed. "He took upon him the form of a servant for the suffering of death. There that form of life ended, and though we have known Christ after the flesh, yet now henceforth know we him (so) no more. " He was quickened, or made alive by the Spirit and that which is born of the Spirit is Spirit; and since he was the first (so) born from the dead, he was a spiritual body. He was sown a natural body, raised a spiritual body. As in the type, Aaron who took the blood of the bullock into the tabernacle, was a higher form of life than the bullock slain, so Jesus the spiritual body who enters the true Holy of Holies with his own blood is possessed of a higher life than the man Christ Jesus who died.

As in the type, the life and body of the sin offering are kept separate from the higher life and body of the High Priest, so we find that Jesus our sacrifice both in life and body is kept separate and distinct from the life and body of our Great High Priest who entered the heavens. He gave this natural life and the natural or fleshly body for our sins according to the type, "A body hast thou prepared me. " But the slaying of

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the sacrifice did not make the at-one-ment; the Priest must present before God, the blood as the evidence of its accomplishment, before the Priests and Levites could be at-one with God. So with our sacrifice; the death of Jesus brought no change to the condition of the Apostles until he had gone into the Most Holy and presented before God the evidence that he had "paid it all"— that he had "poured out his soul (natural life) unto death"-had "made his soul an offering for sin." It was accepted. God sent forth his Spirit on the day of Pentecost as the evidence of its acceptance. Thus he made atonement for us and by him, says Paul, we have received the atonement. Now we who were aliens and enemies to God and who never could have

worked our way back to a condition of harmony with him, are justified in God's sight from all things through the blood of Jesus, and because at-one, God hath sent forth his Spirit into our hearts whereby we can call him Our Father. This feature of the work of atonement viz., the sacrifice for his body and his house was completed 1 800 years ago, and the mark of its acceptance and completeness is "the Holy Spirit given unto us."

But another sacrifice is pointed to in the type, another sin- offering, not again for his body and house. No, that was finished, but this time "for the people" (Israel) type of the world. Two goats are used in making the atonement for the world, as the bullock had been for the house. The Lord's goat is made a sin offering, and Aaron did with it exactly what he did with the bullock. Vs. 8,15,18,27. The sin-offering of the bullock and goat were really one, and yet there are these two parts. What do these goats typify, has been asked by many Bible students, and we have asked the same and never until now have been able to find an answer to our satisfaction. We believe the two goats to be types of the two classes of true believers in Christ constituting his church.

The "Lord's goat" represents the "little flock," "who count not their lives dear unto them. "

The "scape-goat" representing "the great company" who through fear of death, were all their life time subject to bondage."

As these goats were taken from the people, as it were, to be representatives of them, so the church has been taken "from among men." "God did visit the Gentiles to take out a people for his name. " The work of taking out goes on during the gospel dispensation, and each one as soon as taken presents himself before the Lord, as the goats stood at the door of the tabernacle waiting. The lot is cast (Vs. 8.) indicating to us that God does not arbitrarily elect which shall be part of the little or the great company; all who believe are part of his house and are alike justified by his blood, but whether he shall be least or greatest depends largely upon his own use of the opportunities placed thus within his reach. Thus considered the church in its two companies- "The Lord's goat (Christ's body- the under priest) and the scapegoat (his house— believers in general, typified by Levites) have existed since the church began at Pentecost and have continued ever since. One party follows the example of the head and crucifies the flesh with its affections and lusts, reckoning themselves dead indeed unto sin. As Jesus renounced the world, flesh and devil, so do those actuated by the same spirit, remembering the promise of Jesus- "To him that overcometh, I will give to sit with me in my throne, even as I overcame, etc. "

The sufferings of Jesus were not the price of our ransom, but his death— his shed blood or life given. In the type it was not the

sufferings of the bullock or goat, but the DEATH, by which an atonement was effected, though they suffered, of course, because death involves suffering. "The Man, Christ Jesus," "tasted death for every man," by being crucified- a gradual or lingering death— but the giving of his life in any manner would have paid the price. Now, all who would be "members of his body" must die to the world, give up the flesh life, so that they can, with Paul, "reckon themselves dead indeed unto sin. " (Rom. 6:11). And "If Christ be in you, the body is dead," "but the spirit is life." (Vs. 10). If you are fully and entirely consecrated, your own natural will and desire all resigned to the will of "The Head," "Ye are dead,

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and your life is hid with Christ in God." (Col. 3:3), and you may add, "I live, yet not I, but Christ liveth in me. The life that I now live in the flesh I live by the faith of the Son of God." (Gal. 2:20). It is then "Christ in you" that is the only actuating or controlling principle. This bringing of the natural into subjection to the spiritual is a gradual death and requires time, and is therefore called "CRUCIFYING the flesh." Jesus could do this entirely, because perfect, but we are imperfect, therefore our Head supplies the overcoming power through the spirit, making our supply of strength to depend on our faith in Him. "This is the victory that overcometh the world, even your faith. " In some ages it has been necessary for those who would follow the Master to walk to the stake, and thus "crucify the flesh. " While those who live to-day are not caused to suffer thus, they are nevertheless called upon just as really to crucify the flesh. And we believe to some it is to-day a greater trial to follow the Master and walk separate from the worldliness in the nominal church, "having no fellowship with the unfruitful works of darkness, but rather reproving them," than to have gone to the stake to burn in an age when that was counted a matter of honorable distinction in the church.

Ah, yes, to be dead indeed, and crucified with Christ is also to be "made a partaker of His sufferings." It is a reality which we fear is realized by but few of those who claim to be "followers of the Lamb." If we follow Him we will as surely be led to death as He was. If it caused Him to suffer, it will cause us to suffer also. You may expect it, for He said: "Whosoever will live godly shall suffer persecution. " As His persecution came principally from a nominal church, so we may expect the same. If they called the Master of the house, Beelzebub, the servant should expect the same. "The servant shall not be above his Lord. " If you get along smoothly, you have reason to fear that your life shows so little difference from that of the world that they don't think worth while to persecute you. But if you follow the Master, they will say of you also: "Thou hast a devil, and art mad," "Thou art beside thyself." This dying, or crucifying,

requires frequently a long time, and often when you think you have, by grace given, mastered your old nature by your new, overcome your old will of the flesh by your new will of Christ "dwelling in you richly," you find, as Paul did, that the old may revive in a moment not expected, and require crucifying again. As Paul did, so must we keep our body under, and this killing and keeping under of our flesh nature continues to be a battle until physical death ends it. "Be thou faithful unto death, and I will give thee a crown of life. "

But it may be asked: How is our death to the flesh any more of a sacrifice than the death of the world? We answer that we were justified to perfect natural life by the death of Jesus, and God promises that if we believe this and then voluntarily give up that portion of natural life, which we now possess, He will give us a higher life-the spiritual- and a higher body-the spiritual. And thus reckoned as the body or bride of Jesus, we become "partakers (part-takers) of the Divine nature" and in the highest sense "Sons of God" and "Joint-heirs with Jesus Christ, our Lord," who is and ever shall be "Head over all, God blessed for ever. "

Again (vs. 27), the flesh of the goat was treated in the same manner as the flesh of the bullock; i.e., it was consumed with fire outside the camp. This is another proof that the goat of sin offering represents the body of Christ, for Paul (Heb. 13) exhorts us that as Jesus suffered without the gate— "Let us go forth therefore unto Him without (outside) the camp, bearing His reproach. " Nor should it seem strange to us that we should be called on to be sacrifices with Him-to die with Him, if we expect to be glorified together. If we are to know the power of His resurrection (have spiritual bodies like Him) we must expect the fellowship of His sufferings, being made conformable unto His death, if by any means we would attain unto THE (principal or first) resurrection:" (Phil. 3:8-11), for "If we be dead with Christ we shall also live with Him." (Col. 2:20; 2 Tim. 2:1 1; Rom. 6:8-11). "If we suffer, we shall also reign with Him. " (2 Tim. 2:12). "If so be that we suffer with Him that we may be also glorified together." (Rom. 8:17). "For even hereunto were ye called; because Christ also suffered for us, leaving us an example that we should follow in His footsteps." "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God." (1 Pet. 2:21 and 3:18.) Jesus suffered, even unto death, and we are to do the same— have "fellowship with His sufferings"— be "made conformable unto His death." "Forasmuch, then, as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind." (To crucify the flesh.) "For he that hath suffered in the flesh hath ceased from sin;" i.e., the sufferings when ended result in death of the flesh. "For unto you it is given on behalf of Christ, not only to believe on Him, but also to suffer for His sake." (Phil. 1:29). And thus, as the sacrifice of the goat filled up the sacrifice of atonement and sin

offering in the type, so our Head, having suffered, left some little (compared to His) suffering to be shared by us as his body, and we "fill up that which is behind of the affections of Christ. " (Col. 1:24.)

"Beloved, think it not strange concerning the fiery trial which shall try you, as though some strange thing happened unto you, but rejoice, inasmuch as ye are part-takers of Christ's sufferings, that when His glory shall be revealed ye may be glad also with exceeding joy." (1 Pet. 4:12).

Since recognizing this as the meaning of the goat sacrifice, we see a force and meaning in some of the New Testament utterances relating to our death, &c, which we never saw before, and it has given us a still more exalted idea of "our high calling in Christ Jesus"— called to be consecrated, called to be anointed, called to suffer, be sacrificed and die with Him, and called to be joint heirs with Him, to be glorified together, to sit with Him on His throne, and to inherit with him all things; called to be tried and tempted that soon we may be able to sympathize with mankind, and, with our Head, "Bless all the families of the earth." "Faithful is he that called you." "Be THOU faithful unto DEATH. "

When the blood of the sin offering (bullock and goat) had been received and sprinkled in the holy place, the work of sacrifice was over and the High Priest changed his garments, so when the sufferings of the church are all ended and the death accepted by the Father, our High Priest will change the garments of His body. We as His body have been clothed in "linen" garments which represent the righteousness of saints, viz.: imputed righteousness. When the work of crucifying the flesh is finished, this condition of imputed, gives place to actual righteousness, as shown by the washing of the flesh. Notice that there are two washings, the first before the sacrifice of the bullock, representing the personal righteousness of Jesus, which was followed by the imputation of righteousness to His body, illustrated by linen garments; and the second washing, after the sacrifice of the goat, illustrating the perfection or actual righteousness of the church; and this is followed by the clothing with the proper garments of the High Priest- "garments for glory and for beauty. " So when we are made perfect through suffering we shall put on the garments which properly belong to the high office to which we are called. "Then shall the righteous shine forth as the sun in the kingdom of their Father. "

But before our change of garments from those of sacrifice to those of glory, another work must be done. The "scape goat" must be sent away, bearing the iniquity of the people. As already suggested, we believe that this goat represents the "great company," who, while believers, and therefore members of the house, are yet not overcomers as are the members of His body. Our Lord teaches us that when the time arrives for "one to be

taken and the other left," among those left will be some whom he calls his servants- unfaithful, but still his servants- foolish, but still virgins. Not accounted worthy to escape those things coming upon the world, they must remain here and go through the trouble with the world, have their portion or place with the hypocrites in this trouble, yet they are not hypocrites, and they will, during this trouble, "wash their robes and make them white in the blood of

(Continued on page 7.)

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the Lamb." This class love the Lord, yet seem to cling to the world. They do not crucify the flesh and become dead to the world. Therefore they fail of attaining that honor attached to overcoming. They are "taken away" from being "branches of the vine," because, with full opportunity, they failed to develop fruit. They are "cut asunder" from membership of the body, chastised as the evil servants, or shut out from the wedding as foolish virgins. And when the bride company is made up, no more can come in, to that position. To any who afterwards claim to be the bride, He will say, "Depart from me, I never knew you," i.e., I do not recognize you as my bride. But though shut out from this, they are still recognized by the Lord as precious and beloved, and will be remembered as them that fear His name, small and great, and honored by an invitation to the "marriage supper of the Lamb," Thus, though they would not crucify themselves, and therefore could not be part of the sin- offering. (To be an offering it must be voluntary). God, unwilling that believers should be condemned with the world, puts them into a time of trouble, where they are forcibly put to death. It was so in Paul's day, also. He says: "Deliver such an one unto Satan (adversary) for the destruction of the flesh, that the spirit [life] may be saved in the day of the Lord Jesus." (1 Cor. 5:5). But we have gone farther than the type. It merely shows the sending away of the goat. We learn the result through Paul.

It should not be forgotten, we repeat, that this type pictures, the sacrifice and sufferings of Christ (Head and body), and not the glory which will follow, which is referred to only incidentally as "putting on His own garments," the ones for glory and beauty. And now, as we expect so soon to change our garments and be "in glory and beauty arrayed," how important that we should each ask ourselves— Am I crucifying the flesh? Am I dead indeed?

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A LITTLE TALK WITH JESUS.

A little talk with Jesus, - How it smoothes the rugged road! How it seems to help me onward, When I faint beneath my load!

When my heart is crushed with sorrow, And my eyes with tears are dim, There is naught can yield me comfort Like a little talk with Him.

I tell him I am weary, And I fain would be at rest; But I still will wait his bidding, For his way is always best.

Then his promise ever cheers me 'Mid all the cares of life:-- "I am coming soon in glory To end thy toil and strife. "

Ah, that is what I am wanting, His lovely face to see— And, I'm not afraid to say it, I know he's wanting me.

He gave his life a ransom To make me all his own, And he'll ne'er forget his promise To me, his purchased one.

The way is sometimes weary To yonder nearing clime, But a little talk with Jesus Has helped me many a time.

The more I come to know him, And all his grace explore, It sets me ever longing To know him more and more.

[Selected.]

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One Body, One Spirit, One Hope.

Eph 4:4.

The unity of the church of Christ is clearly revealed in the New Testament. Though there is great variety in ability, naturally or acquired, yet the least as well as the greatest is a member of the Body, and all alike are vitally connected with Christ the Head. Those who are of full age, and strong, either to understand or to

work, have the greater responsibility, but the young, unlearned and tender, as lambs of the flock, are carried in the Shepherd's bosom, and are the objects of his tender care. The figures used in the Bible all illustrate this unity, and, we may add, indivisibility. "One fold and one Shepherd;" John 10:16. The vine and the branches; John 10:16. The vine and the branches; John 15. The temple and living stones, built on one foundation; Eph. 2:20-22, and One City, as "the bride, the Lamb's wife;" Rev. 21:9,10.

There are many scriptures which assert the unity of the Body aside from our text. The diversity does not weaken the fact of the unity any more than diversity in the families of men weakens their relationship. There is much comfort in the assurance this fact gives to all who have put on Christ. They are all one in Christ Jesus. Gal. 3:26-29. It is a great encouragement to all, for the least who retains this vital union with Christ is as certain of eternal life as the greatest. To see and appreciate this unity and indivisibility would destroy sectarianism and endear Christians one to another. Sectarianism began to show itself in Paul's day, and was condemned. "I am of Paul," and "I of Apollos," &c, was met by the question, "Is Christ divided? Was Paul crucified for you? or were you baptized in the name of Paul?" 1 Cor. 1:10-13. This is as much as to say: As Christ is not divided, ye should recognize no divisions, and call yourselves by no name but Christ. If it was contrary to the spirit of Christianity then, to say I am of Paul, or I am of Apollos, or I am of Peter, what can be said to justify men now in calling themselves "Calvinists," "Armenians," "Lutherans," "Wesleyans," or by any man-made name. If Paul were writing to the churches of the nineteenth century (was he not?) would he not call such things carnal, as when he wrote to Corinth? 1 Cor. 3:1-5. Would not every great and good man, after whom, or whose opinions, a party has been named, could he speak to-day, join with Paul and condemn it? Are mere opinions a sufficient ground for such gulfs or walls between Christians? These are but temptations, above which let the voice of the apostle be heard, "Endeavoring to keep the unity of the spirit in the