Food for Thinking Christians

page i
 FOOD
 FOR
 THINKING CHRISTIANS.
 
 WHY EVIL WAS PERMITTED AND KINDRED TOPICS.
 
 "To make all see, what is the fellowship of the mystery, which
from the beginning of the world hath been hid in God."
"Wherein he hath abounded toward us in all wisdom and
prudence; having made known unto us the mystery of his will,
according to his good pleasure which he hath purposed in
himself:--that in the dispensation of the fullness of times, he
might gather together in one, all things in Christ." Eph. 1:8, and
3:4,5,9.
 
 SEPTEMBER. (SPECIAL NUMBER.)
 "ZION'S WATCH TOWER,"
 PITTSBURGH, PA.
 1881.
page ii
 PREFACE.
THE design of this pamphlet is, first to supply to such Christians
as are alive and fully consecrated, and hungering and thirsting
after a fuller knowledge of "Our Father" and his plans, what we
believe to be "meat in due season;" leading such to perform all
their consecration vows: secondly, to awaken those who are
asleep in Zion--showing those who are not truth-hungry, what
they are too much occupied with worldly plans to know, viz.,
that they are starving for the "good word of God," though they
say-- We are "rich and increased in goods and have need of
nothing."
 I love to tell the Story!
 More wonderful it seems,
 Than all the golden fancies
 Of all our golden dreams:
 I love to tell the Story!
 It did so much for me;
 And that is just the reason
 I tell it now to thee."
It is our part, under heavenly direction, to thus scatter the food--
the seeds of thoughts; it is God's part to water and give the
increase--in some thirty, some sixty, and in some a hundred-fold
to his praise. We leave the results with him.
 ZION'S WATCH TOWER.
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 PART I.
 
 WHY EVIL WAS PERMITTED.
 A DIALOGUE.
 B.--GOOD evening, Brother A.: if you are at leisure I would
like to have some conversation with reference to the Bible.
A.--I am at leisure, my brother, and such a conversation should
be of interest and profit to both of us. Have you struck a new
vein of precious metal in the mine of truth?
B.--Well, no; I cannot say so. The fact is, I am somewhat
perplexed to know whether the Bible is really a mine of truth or
not. There are many beautiful truths taught in the Bible which
commend themselves to my judgment, and if I could only have
my mind clear on some points, I would gladly accept the whole.
It seems, too, that there must be some way out of my difficulties,
if I could only find it, for surely the book is stamped with a
wisdom higher than human, and my difficulty may arise from a
failure to comprehend it more fully.
A.--Well, my brother, it gives me great pleasure to meet with an
honest inquirer after truth. You are anxious, then, to find the
connecting links in the great chain which binds the interests of
humanity to the throne of God. We believe that all Scripture is
given by inspiration of God, and that the Spirit will guide us in
the understanding of it. If it should please him to use me as his
mouth-piece it will be a great privilege, and if I can render any
assistance it will afford me pleasure.
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 B.--Well, can you explain why evil was permitted? If God is
infinite in power, wisdom, and goodness, why did he permit his
fair creation to be so marred by sin? After creating our first
parents perfect and upright, why did he permit Satan to present
the temptation, or why allow the forbidden tree to have a place
among the good? Could he not have prevented all possibility of
man's overthrow?
A.--I see just where your difficulty lies, and I think I can make it
very plain to you. It pleased God for the joy it gives him to
dispense his goodness, and to exercise the attributes of his
glorious being, to create various orders of intelligent beings.
Some he has endowed with greater capacity than others; but
each he made perfectly adapted to his sphere. We are acquainted
with many forms of life in our world, but above all others stands
man, the masterpiece of God's workmanship, endowed with
reason and intelligence superior to all others, and given the
dominion over all. He was made upright and perfect; God
pronounced him "very good"--a perfect man-- physically,
mentally, and morally, yet unacquainted with evil and lacking
experience. Had evil never been placed before him he could not
have resisted it, and consequently there would have been no
virtue nor merit in his right-doing. I presume I need scarcely
remark here that not the fruit of the tree but the act of
disobedience caused man's fall.
B.--But could not God have made man unchangeably perfect?
A.--No; to have done so would have been to make another God.
Unchangeableness is an attribute only of an infallible, infinite
being--God. He who cannot err must, of necessity, be all-wise,
all-powerful, and consequently eternal.
B.--I had never thought of it so.
A.--If an intelligent being is to be made at all, he must be made
liable to change; and, as he was created pure, any change must
be from purity to sin. He could not even know the meaning of
good unless he had evil to contrast with it. He could not
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be reckoned as obedient to God unless a temptation to
disobedience were presented, and such an evil made possible.
B.--But could not God, with whom we are told "all things are
possible," have interfered in season to prevent the full
accomplishment of Satan's designs?
A.--You say "all things are possible" with God. I trust you
remember that it is all possible things that are possible with him.
"It is impossible for God to lie."--Heb. 6:18. "He cannot deny
himself."--2 Tim. 2:13. He cannot do wrong. He cannot choose
any but the wisest and best plan for introducing his creatures
into life; and we should bear in mind that the fact of God's not
interfering with the introduction and development of sin is one
of the very strongest of reasons for believing that evil is
necessary and designed ultimately to work good.
C.--Brother A., may I interrupt you here to ask, why, if it was
proper and wise that Adam should have a trial under the most
favorable circumstances, as a perfect man, should not all his
posterity have a similarly favorable trial? We all know that we
are born with both mental and physical ailments and
imperfections. Why did not God give us all as good a chance as
Adam?
A.--If you or I had been in Adam's place, we would have done
just as he did. Remember, he had known God only a little while.
He found himself alive--perhaps God told him he was his
Creator, had a right to command his obedience, and to threaten
and inflict punishment for disobedience. But what did Adam
know about the matter? Here was another creature at his side
who contradicted God, telling him that he would not die from
eating the fruit; that God was jealous, because eating of this fruit
would make him a God also. Then the tempter exemplified his
teaching by eating of it himself, and man saw that he was the
wisest of creatures. Can you wonder that they ate? No; as a
reasoning being he could scarcely have done otherwise.
C.--But he should have remembered the penalty--what a terrible
price he must pay for his disobedience--the wretchedness
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and death which would follow. If I were so placed, I think I
should make more effort to withstand the tempter.
A.--Wait, Brother C.; you forget that Adam, up to this time, was
totally unacquainted with wretchedness and death. He could not
know what wretchedness meant; he never had been wretched.
He did not know what dying meant; and, if you or I had been
there, controlled by an unbiased judgment, we would have done
just as Adam did. The reason you think you could withstand
better is, that you have had experience with evil, and have
learned, in a measure, what Adam up to that time had not
learned in the smallest degree,--viz., to know good from evil.
C.--O, I see. Then it is because we would have done just as
Adam did; that God is justified in counting us all sinners, that
"by one man's disobedience the many were made sinners," and
"by the offence of one, all were condemned" (Rom. 5:18,19),
and so "the wages of sin (death) passed upon all," and through
or "in Adam all die."
B.--Do I understand you to say that God does evil that good may
come?
A.--By no means. God did no evil, and he permitted it only
because it was necessary that his creatures should know good
from evil; that by being made acquainted with sin and its
consequences --sickness, misery, and death--they might learn
"the exceeding sinfulness of sin," and having tasted that the
bitter "wages of sin is death," they might be prepared to choose
life and to understand the wisdom and love of God in
commanding obedience to his righteous laws.
B.--But did not God implant in his creature that very thirst for
knowledge which led him to an act of disobedience in order to
gratify it? Does it not seem, too, that he wanted him to become
acquainted with evil, and, if so, why should he attach a penalty
to the sinful act, knowing that a knowledge of evil could be
obtained in no other way?
A.--We can see readily that a knowledge of evil could be
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obtained in no way except by its introduction; and, remember,
Adam could not have disobeyed if God had given no
commandment, and every command must have a penalty
attached to give it force. Therefore, I claim that God not only
foresaw man's fall into sin but designed it: it was a part of his
plan. God permitted, nay, designed man's fall; and why?
Because, having the remedy provided for his release from its
consequences, he saw that the result would be to lead man to a
knowledge, through experience, which would enable him to see
the bitterness and blackness of sin--"the exceeding sinfulness of
sin," and the matchless brilliancy of virtue in contrast with it;
thus teaching him the more to love and honor his Creator, who is
the fountain and source of all goodness, and to forever shun that
which brought so much woe and misery. So the final result is
greater
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love for God, and greater hatred of all that is opposed to him.
The best armament against temptation is knowledge.
C.--Your reasoning is clear, forcible, and, would seem to me,
plausible, were it not that this experience and knowledge came
too late to benefit the human family. Adam failed from want of
knowledge and experience to maintain uprightness of character -
-his posterity, though possessing that knowledge and experience,
fail to attain uprightness from lack of ability occasioned by his
sin.
B.--I can see no objection to your view, that evil was permitted
because necessary to man's development and designed for his
ultimate good, were it not as Brother C. suggests--mankind will
never have an opportunity to make use of the experience and
knowledge thus obtained. But, Brother A., what did you mean a
few minutes since when you said God had a remedy provided
for man's release from the effects of the fall before he fell?
A.--God foresaw that having given man freedom of choice, he
would, through lack of knowledge, accept evil when disguised
as an "angel of light;" and, also, that becoming acquainted with
it, he would still choose it, because that acquaintance would
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so impair his moral nature that evil would become more
agreeable to him and more to be desired than good. Thus
permitted to take his own course, man brought upon himself
misery and death, from which he could never recover himself.
Then the voice of infinite love is heard: "Behold the Lamb of
God that taketh away the sin of the world." This is Christ Jesus,
and the death of Christ for man's sin was a part of God's plan as
much as man's fall. He is "the Lamb slain from the foundation of
the world." His death for our sins was purposed by God before
man fell; yes, before man was created.
B.--I begin to see a harmony and beauty connected with the
introduction of evil which I had not suspected. May we not
reasonably say that God could not have displayed those qualities
of his nature so attractive to us--mercy and pity--nor could his
great love have been made so apparent had not the occasion for
their exercise been presented by man's necessities?
A.--I am glad that you have suggested this thought. It is true,
that though "the Lord is very pitiful and of tender mercy," yet
neither of these would have been seen had there not been a
sinner requiring them; and while "God is love," and always has
been the same, yet it is true that "in this was manifested the love
of God, and hereby perceive we the love of God, because he
(Christ) laid down his life for us." And do you not see that in the
arrangement of the whole plan the wisdom of God is beautifully
shown? Let me say further, that as we proceed, we shall find
God's justice made to shine because of the introduction of evil.
God might have told his creatures of these attributes, but never
could have exhibited them had not sin furnished an occasion for
their exhibition.
B.--I am becoming anxious to see the outcome. You have
suggested that Christ is the remedy for man's recovery from the
effects of the fall, and that it was so arranged and purposed by
God before creating the race, but you have not shown how the
recovery is effected.
A.--I am glad that you have not lost sight of the real object
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of our conversation. The answer to this question will involve the
consideration of two points:--First, What was the penalty
pronounced and inflicted? and, Second, What was the remedy,
and how applied? May I ask you to state in Scripture language
what penalty God pronounced on Adam's sin?
B.--I believe it reads, "In the day thou eatest thereof, thou shalt
surely die." But he did not die for nine hundred and thirty years.
A.--You quote correctly. The marginal reading will help you
over the difficulty of his living nine hundred and thirty years. It
is a more literal rendering of the Hebrew text: "In the day thou
eatest thereof, dying thou shalt die,"--i.e., from the moment he
should disobey God, death would have dominion over him--
would have a claim and right to him, and would begin its work.
It was only a question of time how soon it should lay him low.
Elements of disease infested all nature with which he came in
contact, since separated from Eden and its trees of life.
We all are in a dying condition, partially dead; mentally,
morally, and physically. From the moment of birth, and before
it, we have been in the clutches of death, and he never lets go
until he has conquered. Man, by means of medical aid, attempts
resistance; but, at best, it is but a very brief struggle. Adam,
because physically perfect, could offer great resistance. Death
did not completely conquer him for nine hundred and thirty
years, while the race at the present time, through the
accumulated ills handed down through generations past, yields
to his power on an average in about thirty-two years.
C.--We are, then, so to speak, overshadowed by death from the
cradle to the tomb, the shade increasing each moment until it is
blackness complete.
A.--Yes; you get the thought. As David expresses it in the
twenty-third Psalm: "I walk through the valley of the shadow of
death." The further we go down into this valley the darker it
becomes, until the last spark of life expires.
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 B.--I understand you to believe that diseases of the various
kinds are but the mouths of death by which we are devoured,
since we were placed within his reach by Adam's sin?
A.--Yes; every pain and ache we feel is evidence not that death
will get hold of us, but that he now has us in his grasp. Adam
and all his race have been in death ever since he disobeyed.
C.--We frequently speak of death as the "Angel God has sent,"
"the gate to endless joy," etc., and yet I confess I could never
regard it except as an enemy, and such it would really seem to
be.
A.--Nowhere in Scripture is it represented as our friend, but
always as an enemy of man, and consequently the enemy of
God, who loves man; and we are told that "for this purpose
Christ was manifest, that he might destroy death and him that
hath the power of death,--that is, the devil."
B.--If death is the penalty for sin, has not mankind paid that
penalty in full when dead? Might he not be released from death
the moment after dying, yet fully meet the demand of justice?
A.--"The wages of sin is death,"--not dying, but "death" --
forever. As well say that a man condemned to imprisonment for
life, had received the full penalty in the act of going into prison,
as that man received his penalty in the act of going into death.
By disobedience man fell into the hands of Justice, and, though
God is merciful and loving, there can be no warfare between his
attributes. Mercy and love must be exercised in harmony with
justice. "God is just," and "will by no means clear the guilty."
Man was guilty, and must therefore be dealt with by justice.
Justice cries, Your life is forfeited, "dying thou shalt die." Man
is cast into the great prison-house of death, and Justice, while
locking him in, says: "Thou shalt by no means come out thence
until thou hast paid the uttermost farthing."
B.--Do I express the same idea by saying that man forfeited his
right to life by his disobedience, and, consequently, God, in
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justice, recognizing and enforcing his own law, could not permit
him to live again unless he could meet the claims of justice?
A.--The idea is the same. Man is the debtor, and unless he can
pay the debt he cannot come out of the prison-house of death--
cannot have life. He cannot pay this debt, and consequently
cannot release himself. But man's weakness and helplessness
gives occasion for the display of God's mercy and love in Christ
Jesus, for "When there was no eye to pity, and no arm to save,"
God devised a way by which he could be both just and merciful;
and so, "while we were yet without strength, in due time Christ
died for the ungodly."
C.--How for them? His death does not prevent men from dying.
A.--It does not prevent their dying, but it does prevent their
continuance in the prison-house of death. He came to "open the
prison doors and set at liberty the captives." This he does, not by
opposing God's justice, but by recognizing it, and paying that
which is due. He has a right to set those prisoners free. In his
own death--the just for the unjust--he ransomed us, as it is
written, "I will ransom (purchase) them from the power of the
grave;" "I will redeem them from death;" "for ye were bought
with a price, even the precious blood (life) of Christ."
C.--I understand you to mean, that as Jesus came into the world
by a special creative act of God, he was free from the curse
which rested upon the balance of the race, therefore not liable to
death. As the second Adam he was tried, but came off
conqueror. "He was obedient even unto death;" but his right to
life not having been forfeited, either through Adam's sin or his
own, death had no claim upon it. He, therefore, had an
unforfeited life to offer Justice as a ransom for the forfeited life
of mankind.
A.--Yes, as he himself said, "My flesh I will give for the life of
the world."--John 6:51. He must have a right to continuance of
life, else he could not give it. He did not conquer nor overthrow
Justice, but recognizing the justice of the law of God
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in the forfeit of the sinner's life, he purchased it back with his
own, and thereby obtained the right to "destroy death,"--the
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enemy who for a time is used as the servant of Justice.
B.--Then Justice accepted the life of Christ as a substitute for the
sinner's life. But it seems unjust to make the innocent suffer for
the guilty.
A.--It would be unjust to make or compel such suffering, but
"Christ gave himself for us." "He for the joy that was set before
him endured the cross."
C.--But how could the life of one purchase the life of many?
A.--By the rule of
SUBSTITUTION.
 As Adam was substituted for the race in trial, and through his
failure "death passed upon all men," and all were counted
sinners, even before birth, so the obedience of death in Christ
justified all men to a return to life. Paul so expresses it in Rom.
5:18, [Em. Diaglott]: "For as through the disobedience of ONE
man, the many will be constituted sinners, so also through the
obedience of the ONE, the many will be constituted (reckoned)
righteous;" and, "as through one offense, sentence came on all
men to condemnation (condemning them to death), so also,
through one righteous act, sentence came on all men to
justification of life," justifying their living again.
B.--Shall we understand, then, that the resurrection of the dead
is optional or compulsory on Justice?
A.--Christ having "tasted death for every man," it is certainly
compulsory on Justice to release the prisoners held for sin.
Christ's sacrifice having been accepted as "the propitiation
(settlement) of our sins, and not of ours (believers) only, but also
for the sins of the WHOLE WORLD," all must go free, because
God is just to forgive us our sins."--1 John 1:9.
B.--Does this imply universal, eternal salvation?
A.--No, it implies the saving or salvation of all men from the
Adamic death, but as many of them will be liable to the "second
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death," on account of their own sin, it cannot be eternal
salvation. The second Adam will eventually restore to the race
all that it lost by the first Adam's sin.
C.--Was everlasting life one of the things possessed by Adam
before he sinned, and which he lost in death; and is it to be
restored to mankind through Christ's ransom?
A.--Yes; his continuance of life, if obedient, is implied in the
threatening of death if disobedient. Adam, when created perfect,
was possessed of a perfect body, and with perfect arrangements
for the continuance of the perfect life, in the trees (woods) of
life, in the garden. This kind of life would have lasted forever
had he continued obedient, hence was everlasting life,
conditioned only on obedience. This was lost, and is to be
restored to all mankind,--viz., perfection of being, or life and
perfect provision for its everlasting continuance in harmony
with God.
C.--Then this salvation cannot be what Paul refers to, saying,
"the gift of God is eternal life."
A.--Natural (human) life--everlasting--was originally a gift from
God, but its restoration is not, strictly speaking, a new gift;
rather it is an old gift returned. Life once possessed was lost, and
is to be restored because purchased--paid for--by the death of
Christ. The restored race, brought back to where they were
before the fall, will have the advantage of knowing from actual
experience the character and results of sin, which plunged our
race in ruin. Then, with the knowledge of sin and its miserable
results, gained during the present time, they may be considered
superior to all temptation and sin, and, therefore, not liable to
death. They will enjoy everlasting life in the same sense that
Adam possessed it before the fall, and that angels now possess
it,--viz., the right and means of continuing their life (by eating,
etc., Psalm 78:25), as long as they continue obedient to God's
laws. This is not the same, however, as Immortality--the new
gift of God [see "The Narrow Way to Life."--page 134] which
the Scriptures assert to be possessed by God our Father
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and our Lord Jesus Christ only, and promised to those of the
Gospel church, who overcome and become his Bride. This new
gift was never known of before this Gospel age, "Which in other
ages was not made known unto the sons of men as it is now
revealed unto his holy apostles and prophets by the Spirit." --
(Eph. 3:5; see also 1 Cor. 2:10, and 1 Pet. 1:12.) It "is now made
manifest by the appearing of our Savior Jesus Christ, who hath
abolished death (obtained the right to do so by giving "his life a
ransom for all"), and hath brought Life and Immortality to light
through the Gospel."--2 Tim. 1:10.
Yes, our Lord made both things possible, the restoration of Life
to mankind in general, and the attainment of the superlative
degree of life--Immortality--by those who overcome and
become his bride. It is of this great prize set before believers of
this Gospel age that Paul speaks, saying: "God having provided
some better thing for us." (Theirs was good and grand, but the
bride's portion is better.)--Heb. 11:40.
The character and exclusive application of this promise of the
divine, incorruptible, immortal principle of life to the "little
flock," the "bride," is shown in the following and other
Scriptures, --1 Tim. 6:16: God "only hath immortality:" a life
incorruptible, independent of any support, eternal (the word
eternal merely expresses duration, nothing more: God is both
eternal and immortal.--1 Tim. 1:17.) In John 5:26, Jesus gives
his own definition of immortality, claiming that the Father gives
it to him. "As the Father hath life in himself, so hath he given to
the Son to have life in himself." He thus became a partaker of
the divine (Jehovah's) nature, a son of God--the "only begotten"
on that highest plane. And it is to partake of this same gift of
God--"glory, honor, and immortality"--that his Bride is called.
According to his promise she is to become "partaker of the
divine nature," also--the same high plane of sonship--"joint heir
with Jesus." She is to have within her "a well of water (life)
springing up" (John 4:14), while the rest of mankind may come
to the fountain to drink.--Rev. 7:17, and
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22:17. Paul says of the overcoming church, "This mortal must
put on immortality."--1 Cor. 15:53.
Thus we see that the new gift is that held out for the bride--
immortality--divinity: while that which the world will get will
be the restoration of the former life. When the world is restored
to perfect human life, possessing the knowledge of good and
evil, as perfect obedience will be expected of them as was
required of Adam.
C.--You seem to think there are no conditions to salvation, while
the Scriptures mention them frequently.
A.--There are conditions laid down for attaining the high calling
to joint-heirship and dominion with Jesus and immortality, but
none for the recovery of the race from the fall, except the
righteousness and acceptableness of the substitute.
C.--If ransomed, why do they remain in death, and others die,
since Christ has paid the price?
A.--But the price is not yet fully paid. To have a clear
understanding of God's plan, we must recognize the distinction
which he makes between the world in general and the Church,
or called-out ones of the present time. God loves the world, and
has made great and rich provisions, as we have seen, for their
coming in his due time, to a condition of perfection and
happiness, but, in the meantime, while they are getting their
experience with evil, God calls out "a little flock," to whom he
makes "exceeding great and precious promises," conditioned on
their living separate from the balance of the world--"overcoming
the world,"--viz.: that they may become "children of God,"
"partakers of the divine nature," the "bride," and "joint heirs,"
with his only begotten Son, Jesus Christ (anointed).
With her Lord, the wife becomes a part of the Christ--the
anointed "body." She now fills up the measure of the afflictions
of Christ, which are behind.--Col. 1:24. With him, she bears the
cross here and when every member of that body is made "a
living sacrifice," has crucified the fleshly human nature, then the
ATONEMENT sacrifice will be finished, and the bride,
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being complete, will enter with her Lord into the glory which
follows, and share with him in the "joy that was set before him,"
and which he set before her--of blessing all the families of the
earth, thus completing the AT-ONE-MENT between God and
the redeemed race. And, "as in the first Adam (and Eve--they
being counted as one--Gen. 5:2) all die, so in Christ (Jesus and
his bride made one--Eph. 2:15) shall all be made alive." 1 Cor.
15:22. Jesus, the head, atoned for his body, his bride, and his
righteousness is imputed to her. Being thus justified, and
considered holy in God's sight, she is permitted to have
fellowship with him in his sufferings that she may also share
with him in his glory. [See Tract No. 7, Work of Atonement--
Tabernacle Types.]
Behold what manner of love the Father hath bestowed upon us
(believers), that we should be called the children of God, and if
children, then heirs; heirs of God, and joint-heirs with JESUS
CHRIST, our Lord, if so be that we suffer with him."-- Rom.
8:17.
B.--It is very clear to my mind, that a false idea of substitution
has obtained among Christian people, from a supposition that it
represented God as a vindictive, vengeful tyrant, angry because
man had sinned; refusing to show mercy until blood had been
shed, and caring not whether it was the blood of the innocent or
the guilty, so long as it was blood. I doubt not many Christians
have been led to look upon substitution as a God-dishonoring
doctrine, even though there are many scriptures which are found
difficult to otherwise make use of, as, "He tasted death for every
man;" "My flesh I will give for the life of the world;" "Without
the shedding of blood (life) there is no remission
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of sins;" "Redemption through his blood;" "While we were yet
sinners, Christ died for us;" "We were reconciled to God by the
death of his son;" and many other texts to the same effect. It was
not by his leaving the glory which he had, nor by his keeping the
law, nor by his being rejected of the Jews, a man of sorrows and
acquainted with grief, nor by his resurrection,
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nor by work he has since accomplished, but, "by his DEATH
that we are reconciled to God."
I now see him as mankind's substitute, suffering death, the
penalty which the justice of God had inflicted upon us. I can see
"the exceeding sinfulness of sin" in God's sight, the perfection of
his justice, and his great wisdom in so arranging it all, that man's
extremity was made the occasion for the manifestation of "the
great love wherewith he loved us" when "he gave his only
begotten Son," and "laid upon him the iniquity of us all," as well
as the love of Christ, who gave himself for us, that he might
redeem us from all iniquity, (buy back to us all we had lost by
iniquity). I feel to exclaim with Paul, "O! the depth of the riches
both of the knowledge and wisdom of God."
C.--Do you understand the Scriptures to teach that all mankind
will reach and maintain the perfection of life which Adam lost--
which you called "everlasting life?"
A.--It would seem as though such love, when seen, would beget
love and obedience; but we are assured there is a second death,
and while those who become subject to it, will not compare in
numbers with the saved, yet, there will be some, who will not
reach perfection, even at the end of the thousand years, who
being incorrigible will be cast into the lake of fire (the second
death.)
God made provision before our creation for the recovery from
the first death, (the present Adamic death,) but, if after
experience with evil and a knowledge of good, they do not
appreciate good, they will die for their own sin (not Adam's).
There is no recovery from the second death--Christ will not die
for them again. Justice and love can do nothing more for them.
C.--Do you not understand that some are condemned to the
second death during the Gospel Age?
A.--Yes, in 1 John 5:16, and in Heb. 6:4-6, we are informed that
some commit this sin now, but from the conditions mentioned,
they are evidently few. Only those who have been brought to a
knowledge of God and his good word and have
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received the Holy Ghost--in a word, Saints are the only ones
who could commit it--those who have already received all the
benefits of ransom from sin, etc., and who know it. If these,
being washed, like the sow, willingly go back to the wallowing
in the mire of sin, they commit the sin unto death.
I do not mean simply backsliding, but open apostasy and
rejection of Jesus' work of ransom and purchase as explained by
the Apostle.
And now there is another thought I would like you to notice:
Jesus not only ransomed his bride from death, but as her head
becomes her leader, example, forerunner, and captain of her
salvation to the spiritual condition and divine nature. The death
and resurrection of our Lord are inseparably joined: the death
was necessary as our ransom, to release us from the
condemnation of sin, and to justify us before God; the
resurrection was necessary that through our Lord's guidance,
grace and strength bestowed through the Spirit we might be able
to walk in his footsteps as he hath set us an example--"being
made conformable to his death."
B.--I see a force, then, in Paul's expression, Rom. 5:10:
"Reconciled by the death--saved by the life." His death justified
us to human life, but his example and aid enable us to "become
partakers of the divine nature" and life immortal.
C.--If justice could not let mankind go free from death, how
could Jesus be permitted to live if he became man's substitute?
Must not his life be forever forfeited?
A.--It was forever forfeited--he never took the same life again.
He was quickened (made alive) to a higher life by the Father. He
was "put to death in the flesh, but quickened by the Spirit" to a
higher plane, a spiritual body. As we shall be, he, our leader,
was "sown a natural body, raised a spiritual body." Had he risen
a fleshly being, with fleshly life, we could not go free. It would
have been taking back our "ransom"-- our "price." As Paul says,
"He took upon him the form of a servant (flesh) for the suffering
of death." He had no need of
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it further; he left it. "He made his soul (life) an offering for sin:"
"My flesh I will give for the life of the world."--John 6:51. It
was given forever. "This man, after he had offered one sacrifice
for sins forever, sat down on the right hand of God." Heb. 10:12,
having received a higher life.
B.--This change, then, accounts for his acting so strangely after
his resurrection--appearing in different forms--as the gardener to
Mary, and "afterwards in another form to two of them," etc. His
appearing in their midst, the doors being shut, and anon
vanishing out of their sight. I often thought it peculiar. But did
not his fleshly body disappear from the tomb?
A.--Yes; "His flesh saw not corruption." What became of his
flesh, I know not any more than I know what became of the
various bodies in which he appeared after his resurrection, and
of the various fleshly bodies in which angels appeared at various
times. "They saw not corruption;" but, remember, it was not the
atoms of matter which composed the body--(and which are
continually changing)--these atoms did not sin, and were not
cursed nor forfeited by the fall. It was the flesh life, and Christ's
laying down his flesh life, effects the ransom.
C.--Now, another point: Are all our sins, actual as well as
imputed, forgiven?
A.--While all are justified from Adam's sin unconditionally, yet,
where knowledge of right is possessed, obedience is expected as
far as they are able to obey. Failure in this respect is the
occasion for their being beaten with many or few stripes in the
age to come; while the "little flock" who now believe into and
are baptized into Christ, become members of his body, are by
their faith justified from all things (Acts 13:39), will not be
beaten with stripes in the world to come. True, they now receive
"chastisement whereof all are partakers," but not as a penalty;
only as the "rod and staff" of Christ, the Shepherd, to guide his
sheep.
Thus the sins of the "Church of the First-born" are passed
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over, (not imputed), and she is justified, not from death only, but
"from all things."
This is beautifully pictured in the law by the Passover. Wherever
in that night the lamb was eaten, and his blood sprinkled, the
first born was passed over--spared.--Ex. 12. So, during this
night--the Gospel age--Christ, our Passover (lamb) is sacrificed,
and we "keep the feast."--1 Cor. 5:8. We feed on our Lamb with
some of the "bitter herbs" of affliction to sharpen our appetite.
All such are passed over. This type shows the special value of
Christ's death to his body, "The Church of the First-born." Thus,
"God is the Savior of all men, especially of those that believe."--
1 Tim. 4:10.
C.--Does not the race get back, in the second Adam, spiritual
life?
A.--Certainly not; Adam was not a spiritual but a human being,
consequently had human life and powers, which were "very
good." Believers of this Gospel age only are warranted by the
word of God in expecting a change from human to spiritual
conditions--spiritual bodies with spiritual powers "like unto the
angels," and "like unto Christ's glorious body." This spiritual
condition will be ours "in the resurrection." Those who hope to
obtain this new nature are influenced by those hopes and
promises during the present life, and endeavor to live in
harmony with that new nature. These are said to be "begotten of
the Spirit through the word of truth that they should be (at birth-
-resurrection) a kind of first fruits of his (God's) creatures." --
Jas. 1:18; Rev. 14:4. Because of this begetting we speak of them
as already spiritual beings, though really such in embryo only.
Those of our race not begotten of these promises, etc., will never
be spiritual beings, but as we have seen will be restored to
human perfection.
C.--I have heard frequently your views of restitution, and saw
some force and considerable beauty in them, but I never before
saw how absolutely certain man's restoration to life is. I see now
that the same justice of God, which could in no case clear
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the guilty, could not permit man's release from death until the
price of his ransom had been paid. The very purity of this
justice, as well as the love of God in providing the ransom,
assures us that the penalty or price being paid, every man must
ultimately be released from death. And, Brother A., from one of
your remarks I get a beautiful thought,--i.e., That the world's
redemption from sin and restoration from death, has been
awaiting for 6000 years the coming and work of THE CHRIST
(head and body). For over 4000 years it awaited the coming and
sacrifice of the Head, and for nearly 2000 years it has also been
awaiting the completion and sacrifice of the body. When the
body is complete, sacrificed and united to the Head, then
follows the glorious restoration of the fallen race. Oh, how
grand and glorious it seems! How like a God of infinite wisdom
and love.
B.--Yes, yes; it lifts a load from my heart, as I think how God's
word is its own interpreter, and shows forth his great, loving
plans for all our race. And yet, we can scarcely realize its truth,
though thus supported by his Word and commended
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of our judgment. I presume it is because from infancy we have
been bound by false ideas.
A.--And how it seems to unfold itself now, just at the time most
needed, as the offset of the arguments of infidels; to give
confidence and strength to God's children, who are being forced
out of, and separated from the worldly-minded churches of
today. I consider it a strong evidence that the Gospel age is
ending, and that, therefore, this message of "Restitution," not
due during the age, is put into our mouths now. Thus, God is
gradually revealing himself through his plans, and the more we
know of him, the more we will love and honor him.
C.--One other thought I would like to suggest. Paul speaks of
being made a spectacle to angels. Can it be that angels are
learning the dreadful effects of sin, from seeing man's
experience with it, and the love, mercy, justice, and power of
God, in rescuing man from it? The thought presented to my
mind is, that this terrible fall, with all its bitter consequences,
together
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with this glorious plan of the ages for the restoration of the
fallen race, and the introduction of the new creation, of which
Jesus is the head, is intended for the instruction and benefit of all
God's intelligent creatures, as well as for mankind.
A.--A very good thought. We know that angels are intensely
interested in watching the unfolding of the plan. We read in 1
Peter 1:12, "Which things the angels desired to look into," and
again (Heb. 1:14), "Are they not all ministering spirits sent forth
to minister for those who shall be heirs of salvation?" Probably
they are learning for the first time the immensity of God's love,
and wisdom, and power--the exceeding beauty of holiness, in
contrast with sin, and the lesson of the necessity of entire
obedience and complete submission to the will of the one great
Master and Father of all, as was beautifully exemplified in his
dear Son, our Lord Jesus Christ.
C.--What we have seen relative to evil in man--how and why it
came--when and how it will be eradicated, its usefulness, yea,
necessity, as a protection against future sin, etc., seems not only
satisfactory, but a grand solution of a question which has long
perplexed me and many others of God's children. Now let me
ask, can we go further and learn God's plan relative to Satan, the
tempter?
A.--Our only source of information on the subject is the Bible,
and its accounts, while brief, are to the point, and furnish us all
requisite information. Scriptures refer to evil spirits as "legion,"
or a multitude under a head or prince called Satan. They were at
one time angels of God. 2 Peter (2:4) and Jude (6) speak of them
as--"The angels who kept not their first estate" (of purity and
sinlessness) whom God "cast down to Tartarus and delivered
into chains of darkness."
It is a fundamental law of God's universe, governing all his
creatures, that "The soul (being) that sinneth, it shall die"-- that,
in a word, God would supply life to no creature that would not
live in harmony with his righteous laws: and though in
conformity to this universal law, all the rebel angels were from
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the moment of rebellion doomed to die, and must ultimately die,
yet God, who we are told "makes the wrath of man to praise him
and the remainder (of man's wrath) he will restrain, has acted
upon the same principle with the rebel angels. He uses them as
his agents in the sense that they accomplish (probably
unknowingly) a part of his plan, and give mankind the
knowledge of evil and its bitter results--sickness, pain, and death
of mind and body. And because of this work which they are
designed to accomplish, God, the Father, "who only hath
immortality" (1 Tim. 6:16)--life in himself--the fountain of all
life continues for centuries to supply life to these, condemned to
death.
I presume that the rebel angels thought that they were immortal
beings, and that while God could give life to any creature, he
could not take it away again, and probably with pride
engendered by this thought of their own hold on life and their
supposed inherent greatness, they may have meditated and
attempted "a usurpation" of God's authority.
B.--We can see the folly of presuming that he who created and
gave life, could not by the same power remand any of those
beings again to the same elements from which he created them.
A.--Their rebellion was followed not by death, but by an
expulsion from God's presence [to "Tartarus"--which probably
signifies our earth]. This we can imagine a source of trial to the
sinless angels. If God had said sinners should die, and these
having sinned did not die, it would appear as though God had
been misrepresenting his power. He had power to cast them out
of his presence, but apparently lacked power to destroy them.
Here was apparently a rival government nearly as strong as
God's, and any who loved evil might desert Jehovah's hosts and
join those of Satan.
When man was created and placed in Eden, a marvel of
perfection and beauty, but on a different plane of being from any
previous creation, and with one power possessed by none other -
-the power to propagate his own species, can we wonder if
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Satan felt disposed to capture this wonderful creation for allies
and subjects? This he did attempt, and approached as a friend
who was truly interested in them, and desired their welfare,
saying --Why not eat of the "tree of knowledge of good and
evil," and be very wise? They said that God had charged them
not to eat of it, and had cautioned them that if they ate they
would die--lose life and return to the dust from whence they
were taken. Ah, my dear friends, says Satan, be not deceived;
God has told you an untruth; let me assure you, that you will
"not surely die;" you are immortal beings and can no more die
than God himself. Let me convince you that God is deceiving
you, because the Lord God doth know that you would become
as gods, knowing good and evil; therefore, he seeks to prevent
your progress and knowledge by this threat of death. Then Satan
ate and died not, and this seemed to corroborate his statements
and to make God a liar. I doubt not that Satan thought he told
the truth when he said man had immortality and could not die.
His own experience had evidently been such as to lead him to
suppose God could not withdraw life when once given. And the
fact that Adam, after sinning, was shut out from fellowship and
communion with God, but did not instantly die, seemed but a
corroboration of Satan's own previous experience.
It was not long, however, until death made its appearance, and
gave evidence that man was "mortal" (Job 4:17), proving the
word of God true and Satan's statement false. We can imagine
the awe and terror of the rebel angels as they saw lifeless Abel,
and realized that their theories as to the endlessness of life were
thus proved false. As they began to see the power of God to
destroy as well as to create, they realized that the penalty against
them as sinners (death) would sometime be fulfilled. That they
now realize that their end is destruction, is evidenced by the
words of the legion to Jesus--"We know thee....Art thou come to
destroy us?"--Luke 4:34.
Though now convinced of God's power, they are still his
enemies, and use their power to oppose God's plan, etc.; and
they
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are permitted to exercise great power, and seemingly to triumph
over God's plans and people, but it is only for a time, thank God,
and their power is limited; so far can they go and no further.
The untruth which deceived in Eden--"Thou shalt not surely
die"--has been the teaching of the devil through all generations
since. He has taught it to all heathen peoples, and among those
who are God's children--Christians--he has succeeded in getting
many to believe him instead of God. But since death has come,
he offsets the logical conclusions by saying that the real being is
not dead; that merely the house has died, and that the being
himself you cannot see, that he is immortal--indestructible.
Upon this falsehood he has built up in the minds of Christian
people the belief in a place of endless torment for the supposed
endless being, which doctrine is a blasphemy on the character of
Jehovah and a contradiction of his word, which repeatedly
declares that "the wages of sin is death" (not life in torment),
and "the soul (being) that sinneth, it shall die" (not live in
misery).
By these doctrines and teachings Satan causes the statements of
God's word to sound like mockery when it declares--"God is
love"--"God so loved the world," etc. But while Satan may have
supposed that he was opposing Jehovah by making the pathway
which leads by Faith to glory, rugged and steep and hard to
climb, yet we can see that God is still making use of evil to
accomplish his plans; for the "narrow way," and careful walk
and great faith are essential elements in the development of the
little flock, to whom it is the Father's good pleasure to give the
kingdom"--"The Christ (anointed) of God."
Every truth of God seems to be opposed with a specious error,
and every error of Satan's which we receive is a hindrance to our
reception of some truth of God; and likewise every word of
God's truth which we get a firm hold of, repels at once the error
of the enemy. Let us give the more earnest heed to the word of
God "which is able to make us wise unto
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salvation" (the great salvation promised to the overcomers-- the
Bride).
Soon Satan's power must wane. When in God's plan evil has
served its designed purposes, the Lord will take to himself his
great power and reign (Rev. 11:17), and the rule which Satan
now bears over those who do his will, will be overthrown, and a
new age ushered in, the law and controlling power of which will
be righteousness--a great contrast, indeed, with "the
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present evil world" (age). This taking of control is described by
Jesus in a parable--Mark 3:27. And again, in Rev. 20:2, it is
represented in a pen picture as a binding of Satan with a strong
chain of power for a thousand years. When bound he has not yet
met his doom--destruction--but will merely be restrained from
deceiving the nations until the end of the millennial age. Then
all mankind having come to know good and evil, and having
been restored to perfection of being, should and could resist all
temptation, and if Satan were again to present temptation, they
should oppose it and him, else they are as guilty as he. And so
we read, Satan is again permitted to try the restored perfect
human family, who now know by experience what sin is, and
what God's love is; and, strange as it may seem, a number
follow and join the rebellion of the angels-- yet we cannot doubt
that the number will be small in comparison with the numbers
who shall live in harmony with God.
The agency of evil being then ended, all evil will be wiped out;
and "every knee shall bow, and every tongue confess (Jesus) to
the glory of God the Father."--Phil. 2:11. As Paul declares
(writing of Christ and his body-church): "The very God of peace
shall bruise Satan (crush the serpent's head-- destroy him) under
your feet shortly."--Rom. 16:20. Paul again declares that the
destruction of Satan and the evil which he has caused, was the
object of Jesus' coming into the world and dying--"That through
death he might destroy him that had the power of death,--that is,
the devil."--Heb. 2:14.
John also adds his testimony that "For this purpose the Son
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of God was manifested, that he might destroy the works of the
devil"--all evil (1 John 3:8).
C.--How wonderful it seems! To think that God has for over six
thousand years permitted not only men, but angels, to
misunderstand his great wisdom, power, and love that in due
time those attributes might shine with ten-fold brilliancy. This
furnishes us a key, too, to our Christian experience. How often,
while endeavoring to walk in Jesus' footsteps, and to overcome
evil with good, we are misunderstood and our purposes
maligned. "The world knoweth us not because it knew him
not."-- 1 John 3:1.
B.--I want to say to you before leaving, that I am much rejoiced
to see clearly as I now do, why God permitted evil; that it was
not, that he had elected ninety to hell to each one chosen for
glory, and introduced evil as a pretext to justify their damnation:
nor, on the other hand, was it because God could not help its
introduction, and lacked wisdom to foresee, and power to avert
it; but that he arranged for its introduction, and our recovery
from it as the embodiment of WISDOM, LOVE, and MERCY.
A.--What a privilege is ours, dear friends, to be living during the
fulfillment of the "Seventh Trumpet," during which "the mystery
of God shall be finished."--Rev. 10:7. As the mystery and cloud
of error and evil begins to roll away, and we get a glimpse of our
Father's loving plans, how it rejoices and refreshes our hearts to
see him as, indeed, a God of Love. Let us lift up our hearts and
rejoice, as we see that the glorious Millennial day is dawning,
and that soon--
 "His truth shall break through every cloud
 That vails and darkens his designs."
 In the light of the unfolding plan, Cowper's lines seem almost
an inspiration:
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 God moves in a mysterious way,
 His wonders to perform;
 He plants his footsteps in the sea,
 And rides upon the storm.
 Deep in unfathomable mines
 Of never-failing skill,
 He treasures up his bright designs,
 And works his sovereign will.
 Ye fearful saints, fresh courage take,
 The clouds ye so much dread
 Are big with mercy, and shall break
 In blessings on your head.
 Judge not the Lord by feeble sense,
 But trust him for his grace;
 Behind a frowning providence
 He hides a smiling face.
 His purposes will ripen fast,
 Unfolding every hour;
 The bud may have a bitter taste,
 But sweet will be the flower.
 Blind unbelief is sure to err,
 And scan his word in vain;
 God is his own interpreter,
 And he will make it plain."
page 26
 May we not with the angels sing "Glory to God in the highest,
on earth peace, good will toward men:"
 Tell the whole world these blessed tidings,
 Speak of the time of rest that nears;
 Tell the oppressed of ev'ry nation,
 Jubilee lasts a thousand years.
 What if the clouds do for a moment
 Hide the blue sky where morn appears:
 Soon the glad sun of promise given,
 Rises to shine a thousand years.
 A thousand years earth's coming glory--
 'Tis the glad day so long foretold:
 'Tis the bright morn of Zion's glory,
 Prophets foresaw in times of old."
 ====================
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 PART II.
 ----------
 WHY WILL THERE BE
 A SECOND ADVENT?
 THAT our Lord intended us as his disciples, to understand, that
for some purpose, in some manner, and at some time, he would
come again, is, we presume, admitted and believed by all
familiar with the Scriptures.
When he said, "If I go away, I will come again," we believe that
he certainly referred to his second personal coming. Some think
he referred to the descent of the Holy Spirit at Pentecost; others,
to the destruction of Jerusalem, etc.; but all apparently forget the
fact that in the last book of the Bible, written more than sixty
years after Pentecost, and twenty-six years after Jerusalem's
destruction, he that was dead, and is alive, speaks of the event as
yet future, saying: "Behold, I come quickly, and my reward is
with me." And the inspired John replies: "Even so come Lord
Jesus."
Quite a number think that when any are converted, that forms a
part of the coming of Christ, and that so he continues coming
until all the world is converted. Then, say they, he will have
fully come.
These evidently overlook the fact that the world will not be
converted when he comes; that the Bible, our only guide on the
subject, declares that, "In the last days perilous times shall
come, for men shall be lovers of pleasure, more than lovers of
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God;" that "evil men and seducers shall wax worse and worse,
deceiving and being deceived;" and that Jesus gave special
warning to his little flock, saying: "Take heed to yourselves, lest
that day come upon you unawares, for as a snare shall it come
upon all them" (not taking heed) "that dwell upon the face of the
whole earth, and they shall not escape."
Again, we may rest assured that when Jesus said, "All the tribes
of the earth shall mourn and wail because of him when they see
him coming," he did not refer to the conversion of sinners --Do
the tribes mourn and wail because of the conversion of a sinner?
And if it refers, as almost all admit, to Christ's personal presence
on earth, it teaches that all on earth will not love his appearing,
as they certainly would do if all were converted.
These expect that through the efforts of the Church, the world
will be converted, and thus the millennial age be introduced, at
the close of which the Lord will come, wind up earthly affairs,
reward believers and condemn sinners; that to convert the world,
bind Satan, make "the knowledge of the Lord to fill the whole
earth," and "nations to learn war no more," are the work of the
Church in her present mortal condition. When she has
accomplished this great and difficult task, Jesus comes to wind it
up, etc.
They have much Scripture, which taken disconnectedly, seems
to favor this view. But even this, we believe, when God's word
and plan are looked at as a whole, will be found to favor the
other view,--viz., that Christ comes to reign before the
conversion of the world; that the Church is now being tried, and
that the reward promised the overcomers is, that they shall share
in that reign: "To him that overcometh, will I give to sit with me
in my throne."--Rev. 3:21. "And they lived and reigned with
Christ a thousand years."--Rev. 20:4.
There are two texts in particular used by our post-millennial
brethren, to which we would refer:--"This Gospel must first be
preached in all the world for a witness. Then shall the end
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come." They claim this to refer to the Gospel's converting the
world before the end of the Gospel age. We pre-millennial
believers claim, that witnessing to the world does not mean
converting the world, but as it reads, to witness or testify.
This witness has already been given. In 1861 the reports of the
Bible societies showed that the Gospel had been published in
every language of earth; not that all earth's myriads had received
it. No; not one in a hundred of the thirteen hundred millions
have ever heard the name of Jesus. Yet the text is fulfilled: the
Gospel has been preached to every nation.
We understand that the main and first object of the Gospel in the
present age is, "To take out a people, for his name"--the Church-
-who at Christ's coming are united to him, and receive his
name.--Rev. 3:12.
The second text is: "Sit thou on my right hand, until I make
thine enemies thy footstool."--Matt. 22:44. The thought
generally gathered from this Scripture is, that in heaven God has
a
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throne on which he sits continually, and that when "Christ sat
down on the right hand of the Majesty on high," he sat down
also upon the same throne. This is a misconception. The throne
of God referred to is not a material one, but refers to his
supreme authority and rulership, for "heaven is my throne and
earth is my footstool," and Paul says, "God hath highly exalted
him [Jesus] and given him a name above every name." He hath
given him authority (above every other) next to the Father. If
Christ sits upon a material throne until his enemies are made his
footstool [all subdued], then, of course, he could not come until
the Millennium has been fully inaugurated. But if it means the
exalting to power, it would not interfere with his coming and
subduing all things unto himself.
To illustrate: King William is on the throne of Germany, we say,
yet we do not refer to the royal bench, and as a matter of fact, he
seldom occupies it. We mean that he rules Germany.
Right hand signifies the chief place, position of excellence or
power, and the words of Jesus to Pilate agree with this thought:
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"Hereafter ye shall see the Son of Man sitting on the right hand
of power, and coming in the clouds (storm clouds of trouble.--
Zeph. 1:15) of heaven."--Mark 14:62. He will be on the right
hand when coming, and remain at the right hand during the
Millennial age. On both views of the subject able arguments are
possible, yet both cannot be true. We purpose, therefore, to take
a glance at the general
PLAN OF SALVATION,
to see which view is in harmony with it. In so doing, we shall
find the relation and bearing of both the first and the second
comings, and know where to locate them.
First, then, Has God a plan? All must agree that he has, although
almost all are inclined to think and talk of his dealings as though
he were dealing by a rule of chance, and governed entirely by
circumstance. No; he that would condemn a man for building a
tower without first counting the cost, shall he build and people a
universe without counting the cost? No, brethren; "Known unto
the Lord are all his ways from the beginning." God has a plan, a
purpose, and we know that all his purposes shall be
accomplished. But how shall we find that plan? It is revealed to
us in his word. "Search the Scriptures." Compare Scripture with
Scripture, for
 God is his own interpreter,
 And he will make it plain.
We are too much inclined to ask--What does my church say?--
upon any question, instead of--What saith the Scriptures? Too
much disposed to consult men's theological opinions, rather than
God's Word. With the thought, then, that "the Scriptures are able
to make us wise," that "the testimonies of the Lord are sure,
making wise the simple," let us examine.
We have learned in the foregoing chapter Why evil was
permitted. Its existence is attributed in Scripture to the devil.
Evil continues because Satan's power is continued. It will last
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throughout the present age, because the devil is the prince [ruler]
of this world.--Eph. 2:2. He will continue as its ruler as long as
he can, or until he is bound. He cannot be bound until a stronger
than he takes the control out of his hands.
God, of course, can control him; and of Jesus it is written, "All
power in heaven and in earth is given unto me."
But while Jesus has all power, for wise purposes he has not
made use of it, permitting evil to reign and measurably control
the world, and permitting the devil to be "prince of this world." -
-John 14:30. But the time is coming when "He shall take to
himself his great power, and reign," exalting his Church, giving
her "power over the nations," so that, instead of, as now, being
"subject to the powers that be," she shall "rule the nations." But
when will he thus assume control? When the Gospel Church,
"His body" (Greek--Ecclesia), is complete. (Evil now being
permitted for the trial and perfecting of the saints.) This
completion of the Church is attained under the sounding of the
seventh trumpet.--Rev. 11:15. Here the mystery [church] of God
is finished, and "the kingdoms of this world become the
kingdoms of our Lord and his anointed" [church]. Now, we
inquire, is this transfer of authority
FROM SATAN TO CHRIST
caused by the conversion of the nations to Christ through
preaching the Gospel? We answer, No. At this time the nations
are not converted (vs. 18), "And the nations were angry, and thy
wrath is come." If converted, they would not be thus hostile,
neither would God's wrath come upon them. On the contrary,
God teaches in many Scriptures that a great time of trouble will
come upon the nations. "He cometh with clouds" --indications
of storm--trouble. "Come, behold the desolations which the Lord
hath made in the earth. He maketh wars to cease unto the ends
of the earth." This is the way God tells us he will make wars to
cease. The next clause informs us that then he will be exalted
among the heathen and in
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all the earth.--Psa. 46:10. This chastisement of nations will be
for their good, and is necessary to them as is the chastisement
which God now inflicts upon his children, and it will have a
good effect, for we read, When the judgments of the Lord are
abroad in the earth, the inhabitants of the world will learn
righteousness.--Isa. 26:9. It is in this new dispensation that, with
evil restrained--Satan bound--"the knowledge of the Lord shall
fill the whole earth as the waters do the sea."--Isa. 11:9. The
conversion of the world, instead of being due now while the
devil is the prince of this world, will be, David says, "When the
kingdom is the Lord's and he is the Governor among the nations;
[then] all the ends of the world shall remember and turn to the
Lord, and all nations shall come and worship before him.--Psa.
22:27,28.
During the infancy of the human family--say from Adam to
Moses--God treated his creatures like very young children. So
far as we know, they had very little knowledge of their Creator's
power or character. They had scarcely any revelation, the
exception being the few cases where God favored certain
persons, as Abraham, Lot, and others, communicating to them
by angels, giving to Eve and to Abraham peculiar promises,
which they could only vaguely comprehend.
The next age was to the Jewish nation a schooling season,
during which God taught them to respect his promises and laws.
They were yet minors, under age, therefore were treated as
children, but kept under the Law, their schoolmaster.--Gal. 3:24.
While the Word of God was being written and committed to the
Jews for keeping, etc., the remainder of the world seems to have
been left in the darkness of heathenism. They bowed down to
wood and stone, destitute of truth as they are to-day.
In Scripture the period from Adam to the flood is called "the
world [age] that was."--2 Pet. 3:6. From the flood to the second
coming of the Lord, "the world that now is," and "the present
evil world," vs. 7, and the next grand era is called "the world to
come."--Heb. 2:5.
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 "The present evil world," Gal. 1:4, contains three
SEPARATE AGES.
The Patriarchal, lasting from the flood to the death of Jacob; the
Jewish Age, lasting from the death of Jacob to the death of
Christ, when he gave them up, wept over them, and said: "Your
house is left unto you desolate;" the Gospel Age, lasting from
the resurrection of Christ, when he became "the first born from
the dead, and the beginning of the new creation," until the full
company of "the Church of the First-born" is complete, at his
coming. The time of the sounding of the seventh trumpet, the
resurrection and reward of prophets, saints, etc.--Rev. 11:18.
We know not how many ages may be in "the world to come;"
but that there is more than one we are sure, for Paul speaks of
"the ages to come."--Eph. 2:7. The first of these alone is dealt
with in Scripture--the Millennial age, during which we live and
reign with Christ.--Rev. 20:4.
Having this outline, let us look more particularly at God's doings
and sayings, and, first, it will astonish you, doubtless, until you
reflect, when I say, that according to his word, God has not
exhausted his resources for the world's salvation; that, in short,
he is not now trying to save the world, nor has he been during
past ages. What has he been doing? "Taking out a people--
Church--for his name." Don't think this wonderful, as it is only
putting in a striking form, what all Calvinists believe, among
whom are Baptists, Presbyterians, and others,-- viz., That God is
now electing, or choosing his Church out of the world. Yes, and
all our brethren who believe in free grace must admit, that if all
his purposes shall be accomplished, and "God's word shall not
return unto him void;" if these Scriptures are true, God did not
purpose the conversion of the world during the past six thousand
years, else it would be accomplished. Neither did he send his
word to convert the world up to the present time, else it did not
prosper in the thing whereto
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he sent it.--Isa. 55:11. These two views have been a dividing
point in the churches for centuries,--viz.:
ELECTION and FREE GRACE.
 We believe the Scripture to teach both, but that it requires the
observance of Heaven's first law--order, to rightly divide the
word of truth on this subject.
First, we will glance at Election. During the age preceding
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the deluge, there is no Scriptural account of God's giving
mankind any law, nor any but very little light of revelation. One
promise shines out; the Seed of the Woman was to bruise the
Serpent, and even this required future revelation in order to be
comprehended. God had, however, a few patriarchs or servants,
who had light above the masses as lamp-posts in a dark way.
The Patriarchal age had increase of light. It is now revealed that
this seed is not only to crush evil [the serpent], but to "bless all
the families of the earth;" still God's Church is represented by
single individuals only, Noah, Abraham, Isaac, etc.
These patriarchs were elected--chosen. "God called Abraham
and said," etc. Not his kin, but Abraham alone was chosen; he
had many sons and daughters, but only Isaac was chosen. "In
Isaac shall thy seed be called." Of Isaac's two sons only one was
chosen, "as it is written," Rom. 9:11,13, "Jacob have I loved, but
Esau have I hated," (loved less). God chose before they were
born, "that the purpose of God according to election might
stand." Now, remember, I do not say that God elected one to go
to heaven and the other to go to hell: no, far from it. That is the
common misconception of the Scriptural, and when properly
understood, beautiful doctrine of Election.
At Jacob's death another advance step in God's plan is taken, and
typical or fleshly Israel is formed. From this time one man no
longer represents God in the world; but a nation, all the sons of
Jacob and their posterity. And now we have an elect nation or
church, and God gives all his special blessings to it. Other
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and larger nations--Egypt, Chaldea, etc., are passed by, left
without light and without knowledge, while these are given to
Israel. "What advantage then hath the Jew? Much every way,
chiefly because to them were committed the oracles (laws and
testimonies) of God." This is Paul's statement. God speaking to
them, says: "You only have I known of all the families of the
earth."--Amos 3:2. This people alone was recognized and thus
continued until Christ came. Yes, and after it, for during his
ministry he preached to them, and would not suffer his disciples
to do otherwise, saying as he sends them out, "Go not into the
way of the Gentiles, and into any city of the Samaritans enter ye
not." Why so, Lord? "I am not sent but to the lost sheep of the
house of Israel."--Matt. 15:24. All his time was devoted to them
until death, and here was his first work for the world--the first
display of his free and all abounding grace--
GOD'S GRANDEST GIFT,
not for Israel only, but for all, for "Jesus Christ, by the grace of
God, tasted death for every man." And now, also, in the Gospel
age, a certain sort of election obtains. Some parts of the world
are more favored with the Gospel (which is free to all who hear)
than others. Contrast yourself, with your privileges and
knowledge, with the heathen man who never heard the call.
When this called-out company (called to be "sons of God,"
"heirs of God, and joint-heirs with Jesus Christ, our Lord") is
complete, then the plan of God for the world's salvation is only
beginning. Not until then will "THE SEED" "bruise the serpent's
head," and "bless all the families of the earth." For the seed is
not Christ, the head, alone, but the Church, which is his body, as
Paul informs us, Gal. 3:16,29, "Which seed is Christ...and if ye
be Christ's, then are ye Abraham's seed, and heirs, according to
the promise." The same company are to bruise the serpent.--
Rom. 16:20: "The very God of Peace shall bruise Satan under
your feet shortly."
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THE GOSPEL AGE.
 The Gospel age makes ready the chaste virgin (church) for the
coming Bridegroom. When ready, the Bridegroom comes, and
they that are ready are united to him. The second Adam and the
second Eve become one, and then the glorious work of restoring
mankind begins--"the time of restitution of all things which God
hath spoken."--Acts 3:21. In the next dispensation, new heavens
and new earth, she is no longer the espoused Virgin, but the
Bride. THEN "the Spirit and the Bride say come, and whosoever
will, let him come and drink of the water of life freely."--Rev.
22:17.
As Adam, the beginning of the fleshly race, was composed of
man, and the helpmeet taken from his side, as it is written,
"Male and female created he them, and he called their name
ADAM"--Gen. 5:2; so the "Second Adam," of whom Paul says
the first "was a figure," or type (Rom. 5:14), has a helpmeet
taken from his side (redeemed by his blood), and when she is
fully formed and perfected, the Bridegroom comes, and they go
in to the marriage; they become one, "the new creation of God"-
-(Read Eph. 5:25,30,32), making in "Himself of twain (Jews and
Gentiles) one new man." The Church is composed of both.--
Eph. 2:15. This new man we have found to be the seed "to crush
the serpent's head,"--"the seed of Abraham," "in whom all the
families of the earth shall be blessed." The Gospel age, so far
from closing the Church's mission, was only a school of
affliction to enable her, as well as her head to be touched with a
feeling of earth's infirmities, that she also might sympathize with
mankind, and during the Millennial age assist them, when "the
knowledge of the Lord shall fill the whole earth," scattering the
darkness of sin and ignorance, causing "wars to cease unto the
ends of the earth." These are the "times of restitution," which
Peter says are due when Christ comes.--Acts 3:17,19. For this
"the whole creation groaneth and travaileth in pain together until
now, waiting for the manifestation
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of the sons of God."--Rom. 8:22,19. These sons are not now
manifest. There are among Christ's flock many "wolves in
sheep's clothing." Among the wheat there are many tares; but
when in "the harvest" ("the end of the age"), they are separated,
then shall the righteous shine forth (be manifested) as the sun in
the kingdom of their Father--and then to the groaning creation
(mankind) shall this "Sun of Righteousness arise, with healing in
his wings."
But let us leave this bright and pleasant picture of the coming
day, of which with the poet we could say:
 "Haste thee along, ages of glory,
 Haste the glad time when Christ appears," and turning, look at a
dark picture. Have you ever asked yourself, while rejoicing in
the glorious opportunities to be offered to mankind during the
Millennial age,
WHAT ABOUT THOSE WHO HAVE DIED
before the plan of God has thus reached its fullness? There have
lived on earth since creation (six thousand years), about one
hundred and forty-three billions of human beings. Of these the
very broadest estimate that could be made with reason would be,
that less than one billion were Saints of God--the Church-- the
Bride. What of the one hundred and forty-two billions who died
out of Christ? What is their condition?
Atheism answers: They are eternally dead. There is no hereafter.
They will never live again.
Calvinism answers: They were not elected to be saved. God
foreordained and predestined them to be lost--to go to hell --and
they are there now, writhing in agony, where they will ever
remain without hope.
Arminianism answers: We believe that God excuses them on
account of ignorance, and that if they did the best they knew
how, they will be as sure of being a part of the "Church of the
First-born" as is Paul himself.
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 To this last view the great majority of Christians of all
denominations hold, from a feeling that any other view would be
irreconcilable with justice on God's part.
But, we inquire, what do the Scriptures teach on this last point?
That ignorance is a ground of salvation? No; the only condition
known in Scripture is FAITH. "By grace are ye saved through
FAITH." Justification by faith is the ground-rock of the whole
system of Christianity. When, on the day of Pentecost, Peter was
asked--"What must we do to be saved?" --he answered, "Believe
on the Lord Jesus Christ, and be baptized, and thou shalt be
saved."
Again he says, Acts 4:12, "There is none other name under
heaven given among men whereby we must be saved," than the
name of Jesus.
Paul reasons that a man must hear the Gospel before he can
believe: "How shall they believe on him of whom they have not
heard?" This--God's plan--that men shall be saved on account of
faith, Paul says was to the Jews a stumbling-block (because they
expected salvation as a reward of keeping the Law) and to the
Greeks (the worldly-wise) foolishness. But, nevertheless, it has
"pleased God, by the foolishness (in the eyes of men) of
preaching to save
THEM WHICH BELIEVE."
 I want to Scripturally close you in to the thought, that all who
have not heard could not believe, and not believing, could not be
a part of the Bride of Christ. But you object: Paul, in the first
two chapters of Romans, teaches, "that these having not the law,
are a law unto themselves," and that this law, which their
conscience furnishes, is sufficient to justify them. No, I answer;
you understand Paul differently from what he intended. Paul's
argument everywhere is that "all the world is guilty before
God." "For if I had not known the law I had not known sin."
"For by the law is the knowledge of sin." The law given to the
Jew revealed his weakness, and was intended
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to show him that he was unable to justify himself before God.
"For by the deeds of the Law shall no flesh be justified in his
(God's) sight." As the law thus condemned the Jews, so Paul
says it is with the Gentiles also. Though ignorant of the
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Law, they had light enough of conscience to condemn them.
(All the light the Gentile could have would not justify sin; it
would all the more condemn them, as the written law did the
Jew.) "That every mouth may be stopped and all the world may
become guilty before God," Rom. 3:19, in order that eternal life
may be seen to be "the gift of God, through Jesus Christ, our
Lord," to every one that believeth.
Well, you answer, the Bible to the contrary, I believe and insist
that God won't damn the world for ignorance. Now, let us see.
Do you practice what you declare? Why do you assist in sending
missionaries to the heathen, at a cost of thousands of valuable
lives and millions of money? If they will all be saved, or even
half of them, through ignorance, you do them a positive injury in
sending them a preacher to tell them of Christ, for we know that
only about one in a thousand believes when the missionaries do
go to them. If your idea be correct, it were far better that no
missionary should ever be sent. Before, nearly all saved; now,
because of knowledge, nearly all lost. In the same way we might
reason that if God had left all in ignorance, we would all have
been saved. Then instead of the Gospel being good news, it
would be more properly named bad news.
No, my brethren; you do believe that "there is no other name
given whereby we must be saved." Your actions speak the
loudest and speak rightly.
Now, suppose we look at these things just as God tells us of
them, and leave the clearing of his character to himself.
WHAT HAS BECOME OF THE ONE HUNDRED
AND FORTY-TWO BILLIONS?
 First, we answer, that you may be sure they are not now
suffering in hell, because not only do the Scriptures teach that
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full and complete reward is not given to the Church until Christ
comes, "when he shall reward every man," but the unjust are to
receive their punishment then also. Whatever may be their
present condition, it cannot be their full reward, for Peter says:
"God knoweth how to reserve the unjust unto the day of
judgment to be punished," and he will do so. But the thought of
so many of our fellow creatures at any time being lost, without
having had the knowledge which is necessary to salvation,
seems terrible, indeed, to all who have a spark of love or pity.
Then, too, there are a number of Scriptures which it seems
difficult to harmonize with all this. Let us see in the light of his
dealings how we shall understand the statement, "God is love,"
or, "God so loved the world that he gave his only begotten Son
that whosoever believeth in him might not perish."
Ah, Lord, it seems to poor, frail humanity that if you loved the
world so much, you might have made provision, not only that
believers might be saved, but also that all might hear.
Again we read: "This is the true light that lighteth every man
that cometh into the world." Lord, all our reasons seem to say,
not so. We cannot see how Jesus lighted more than a few of
earth's billions. Yonder Hottentot gives no evidence of having
been so enlightened, neither did the Sodomites and myriads of
others.
Once more we read: "Jesus Christ, by the grace of God, tasted
death for every man." How, Lord, we ask? If he tasted death for
the one hundred and forty-three billions, and from other causes
it becomes efficacious only to one billion, is not his death
comparatively a failure?
Again: "Behold, I bring you glad tidings of great joy, which
shall be to all people." Surely it is to but a little flock that it has
been glad tidings, and not to all people.
Another is: "There is one God, and one Mediator between God
and man--the man Christ Jesus, who gave himself a ransom for
all." A ransom! Then why should not all have some benefit from
Christ's death?
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 Oh, how dark, how inconsistent do these statements appear
when we remember that the Gospel Church is "a little flock."
Oh, how we wish it would please God to open our eyes that we
might understand the Scriptures, for we feel sure that did we but
understand, it must all seem clear; it must all declare in sweetest
harmony, "God is Love." Oh, that we had the key! Do you want
it?--Are you sure you do? It is the last text we quoted: "Who
gave himself a ransom for all, to be testified in due time." Due
time! Ah, now we see! God has a due time for everything. He
could have testified it to this one hundred and forty-two billions
in their lifetime. Then that would have been their due time; as it
was not so, their due time must be future. We know that now is
our due time, because it is testified to us now. Christ was a
ransom for you before you were born, but it was not due time
for you to hear it until years after. So with the Hottentot; he has
not heard it yet, and may not in this life; but in God's due time
he will.
But does not death end probation?--one inquires. There is no
Scripture which says so, we answer, and all the above and many
more Scriptures would be meaningless or worse,
IF DEATH ENDS ALL
to the ignorant masses of the world. The only Scripture ever
quoted to prove this generally entertained view, is, "As the tree
falleth, so it lies." If this has any relation to man's future, it
indicates that in whatever condition of knowledge or ignorance
he enters death, he remains the same until raised up again.
But can knowledge ever reach these billions in their graves
while dead? No; God has provided for the resurrection of them
all. For "as in Adam all die, even so in Christ shall all be made
alive." As death came by the first Adam, so life comes by the
second Adam. Everything that mankind lost in the first, is to be
restored in the second. Hence, the age following Christ's second
coming is spoken of as "the times of restitution," --Acts 3:21.
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 Life is one of the things lost, and is to be one of the things
restored. When restored to life with the advantage of experience
and knowledge of evil, which Adam had not, he may continue to
live eternally on the original condition of obedience. Perfect
obedience will be required, and perfect ability will be given
under the righteous reign of the Prince of Peace. Here is the
salvation vouchsafed to the world. This enables us to use
another text, which is little used except by Universalists, and
although not Universalists, yet we claim the right to use all
Scripture. It reads: "We trust in the living God, who is the
Savior of all men, specially of them which believe." Here are
two classes of saved ones--all (the world) and believers. All are
saved from the Adamic death and believers of the present
Gospel age receive the special salvation.
When the first-mentioned class (the world) are saved from the
weakness, degradation and death to which all are now subject --
when they by reason of Christ's ransom are, during the
Millennial age restored to human perfection, enlightened by
truth and brought to a knowledge of the love of God; if then they
will not live in harmony with the law of God's kingdom--Love --
they will be "destroyed from among the people."--Acts 3:23.
This is the second death.
Now, we see that "the testimony in due time," explains all of
those difficult texts. In due time it shall be "glad tidings of great
joy to all people." In due time, that "True Light shall lighten
every man that cometh into the world," and in no other way can
these Scriptures be used without wresting. We take them to
mean just what they say. Paul carries out the line of argument
with emphasis in Rom. 5:18,19. He reasons that as all men were
condemned to death and suffered it because of Adam's
transgression, so also Christ's righteousness justifies all to life
again. All lost life, not of their own will or choice, in the first
Adam; all receive life at the hands of the second Adam, equally
without their will or choice. When thus brought to life, having
the love of God testified to them, their probation,
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THEIR FIRST CHANCE,
begins. We do not preach a second chance for any. Since all
believers are now "called in one hope of their calling,"--viz.: to
be the Bride of Christ, and since this company will be completed
at the end of this age, it could not be a second chance for any in
the next age, for there is to be but one Bride of Christ.
Peter tells us that the "restitution is spoken of by the mouth of
all the holy prophets." They do all teach it. Ezekiel tells us of the
valley of dry bones, "This is the whole house of Israel;" and God
says to them, "I will bring you up out of your graves and bring
you into your own land." To this Paul's words agree, Rom.
11:25,26. "Blindness in part is happened to Israel until the
fullness of the Gentiles (the elect company 'taken out of the
Gentiles,' the Gospel church) be come in, and so all Israel shall
be saved," or brought back from their cast-off condition. For
"God hath not cast off his people whom he foreknew." They
were cut off from his favor while the bride of Christ was being
selected, but will return to favor when that work is
accomplished.--Vs. 28 to 33. The prophets are full of statements
of how God will "plant them again, and they shall be no more
plucked up." This does not refer to restorations from former
captivities in Babylon, Syria, etc., for the Lord says, "In that day
it shall no more be a proverb among you 'the fathers ate a sour
grape, and the children's teeth are set on edge;' but every man
shall die for his own sin."--Jer. 31:29,30. This is not the case
now. You do not die for your own sin, but for Adam's--"As in
Adam all die." He ate the sour grape and our forefathers
continued to eat them, entailing further sickness and misery
upon us. The day in which "every man shall die for his own sin,"
is this Millennial or Restitution day. But, when restored to the
same conditions as Adam, will they not be as liable to sin and
fall again as he was? No; they will be liable, but not as liable;
they will have learned in their present
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lifetime the lesson which God designs to teach all,--viz., "The
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exceeding sinfulness of sin." They will then be prepared to
appreciate the good and shun the evil, and the Gospel Church
then glorified will be, "the kings (rulers) and priests (teachers)"
of that new age, for "Unto the angels hath he not put in
subjection the world (age) to come, whereof we speak? etc. This
restoration to perfect manhood will not be an instantaneous act
accomplished in their resurrection, but a gradual work after their
resurrection, requiring for its accomplishment all of the
Millennial age--"Times of Restitution." And during that time,
they shall be rewarded for the "cup of cold water" given (Matt.
10:42) or "beaten with many or few stripes" (Luke 12:47),
according to their improvement or neglect of the measure of
light enjoyed during the Gospel age.
There will be something to be gained, and therefore to be sought
for by mankind during the next age: Raised to a measure of life,
the means of reaching perfection as men will be supplied them,
yet they will never reach that condition, unless they put forth
effort to obtain it, and make use of the means provided. When
made perfect they will have everlasting life, in the same sense
that Adam had it, and that angels now have it, i.e., on condition
of obedience to God's law.
But are we sure that God intends these blessings for any but the
"people whom he foreknew"--the Jews? Yes. He mentions other
nations also by name, and speaks of their restitution. Let me
give you an illustration that will be forcible.
THE SODOMITES.
 Surely, if we find their restitution foretold you will be satisfied.
But why should they not have an opportunity to reach
perfection? True they were not righteous, but neither were you
when God gave you your opportunity. Jesus' own words shall
tell us that they are not as guilty in his sight as the Jews, who
had more knowledge: "Woe unto thee, Capernaum, for if the
mighty works which have been done in thee had been done in
Sodom, it would have remained unto this day." Thus Jesus
teaches us
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that they had not had their full opportunity. "Remember," Jesus
says of the Sodomites, that "God rained down fire and destroyed
them all." So if their restoration is spoken of in Scripture it
implies their resurrection.
Let us look at the prophecy of Ezek. 16:48, to the close. Read it
carefully. God here speaks of Israel, and compares her with her
neighbor Samaria, and also with the Sodomites, of whom he
says, "I took away as I saw good." Why did God see good to
take away these people without giving them a chance, through
the knowledge of "the only name?" Because, it was not their due
time. They will come to a knowledge of the truth when restored.
He will save them from death's bondage first, and then give
them knowledge as it is written. "God will have all men to be
saved, and to come to a knowledge of the truth."--1 Tim. 2:4.
When brought to the knowledge, then, and not until then, are
they on trial for eternal life. With this thought and with no other,
can we understand the dealings of the God of love with those
Amalekites and other nations, whom he not only permitted but
commanded Israel to butcher. "Slay Amalek utterly--leave
neither man, woman nor child." "Spare not the little ones." How
often my heart has ached, and yours, too, as we sought to
reconcile this apparent wantonness on God's part with the
teachings of the new dispensation, "God is love," "Love your
enemies," etc. Now we can see, that the entire Jewish age was a
type of the higher Gospel age; Israel's victories and conquests
merely pictures of the Christian's battles with sin, etc. These
Amalekites, and Sodomites and others were used to illustrate, or
to be "examples" "for our admonition." These people might just
as well die so, as of disease and plague, and it mattered little to
them, as they were merely learning to know evil, that when on
trial "in due time," they might learn good, and be able to
discriminate and choose the good and have life.
But let us read the prophecy further. After comparing Israel with
Sodom and Samaria, and pronouncing her worse, vs. 53,
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says: "When I bring again the captivity of Sodom and Samaria,
then will I bring thy captives in the midst of them." [In death all
are captives, and Christ came to "set at liberty the captives and
to open the prison doors" of the grave.] In vs. 55, this is called
"a return to
THEIR FORMER ESTATE,"
--restitution. But some one who cannot imagine how God really
could be so good or just, suggests: God must be speaking
ironically to the Jews, and saying he would just as soon bring
back the Sodomites as them, but has no notion of either. Let us
see. Read vss. 61,62. Nevertheless, "I will remember my
covenant with thee; I will establish it to thee." "Yes," says Paul,
"this is God's covenant with them--they are beloved for the
fathers' sakes. For the gifts and callings of God are without
repentance."--Rom. 11:27,29. The sixty-third verse concludes
the argument, showing that the promised RESTITUTION is not
based on the merits of the Jews, Samaritans or Sodomites--
"That thou mayest remember, and be confounded, and never
open thy mouth any more, because of thy shame, when I am
pacified toward thee, for all that thou hast done, SAITH THE
LORD GOD." When God signs his name to a statement in this
way, I must believe it--"Saith the Lord God." And no wonder if
they are confounded when in the ages to come he shows forth
the exceeding riches of his grace. Yea, many of God's children
will be confounded and amazed when they see how "God so
loved THE WORLD." They will be ready to exclaim with
brother Paul: "Oh, the depth of the riches both of the wisdom
and knowledge of God! How unsearchable are his judgments,
and his ways past finding out."
But some will inquire, How comes it that this has not been seen
long ago? We answer, God gives light and knowledge to his
people only as it is due. The world was left in almost entire
ignorance of God's plan until the Gospel age, when Christ came,
bringing life and immortality to light through the Gospel. The
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Jews up to that time supposed that all the promises of God were
to and for them alone, but in due time God showed favor to the
Gentiles also. Christians generally have supposed that God's
blessings are all and only to the Church, but we begin to see that
God is better than all our fears; and, though he has given the
Church the "exceeding great and precious promises," he has
made some to the world also.
"The path of the just is as a shining light, that shineth more and
more, unto the perfect day," and the fact that it now shines so
brightly, and that we are able to see more of the beauty and
harmony of God's word, is strong presumptive evidence that we
are in the dawn of that glorious Millennial day, when "we shall
know even as we are known."
But we promised to harmonize those doctrines of the Church
generally supposed to conflict,--viz., CALVINISM, or Election,
ARMINIANISM, or Free Grace. Perhaps you already see how
they harmonize themselves by simply recognizing the order of
the ages, and applying each text to the place and time to which it
belongs. Let me, then, point out to you
THE INCONSISTENCY OF EITHER CALVINISM
OR ARMINIANISM
when separated from each other. In doing so, we do not wish to
reflect on those who hold these doctrines. We shall merely call
your attention to features which their warmest advocates must
confess to be their weak points.
First--Calvinism says: God is all-wise; he knew the end from the
beginning; and, as all his purposes shall be accomplished, he
never could have intended to save any but a few--the true
Church--the little flock. These he elected and predestined to be
eternally saved; all others were equally predestined and elected
to go to hell, for "known unto God are all his works from the
beginning of the world."--Acts 15:18.
This has its good features. It shows, and properly, God's
Omniscience. This would be our ideal of a GREAT God, were
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it not that three essential qualities of greatness, viz., MERCY,
LOVE and JUSTICE are lacking, for none of these qualities find
place in bringing into the world one hundred and forty-two
billions of creatures damned before they were born, and mocked
by protestations of love. No, no. "God is love;" "God is just;"
"God is merciful."
Second--Arminianism says: "Yes, God is love," and in bringing
humanity into the world he meant them no harm-- only good.
But Satan succeeded in tempting Adam. Thus, "sin entered into
the world, and death by sin," and ever since, God has been doing
all he can to deliver man from his enemy, even to the giving of
his Son; and though now, six thousand years after, the Gospel
has only reached a very small portion of those creatures, yet we
do hope and trust that within six thousand years more, through
the energy and liberality of the Church, God will have so far
remedied the evil introduced by Satan, that all may at least know
of his love, and the knowledge of God be co-extensive with the
knowledge of evil.
The commendable feature of this view is, that it accepts the
statement that "God is love." But, while full of loving and
benevolent designs for his creatures, he lacks ability and
foreknowledge adequate to the accomplishment of those loving
designs.
While God was busy arranging and devising for the good of his
newly-created children, Satan slipped in, and by one stroke
upset all God's plans, and in one moment brought sin and evil
among men to such an extent that, even by exhausting all his
power, God must spend twelve thousand years to even reinstate
righteousness to such a degree that the remainder of the race
who still live will have an opportunity to choose Good as readily
as Evil; and the one hundred and forty-two billions of the past
six thousand years, and as many more of the next, are lost to all
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eternity, in spite of God's love for them, because Satan
interfered with his plans as God had not foreseen. Thus Satan, in
spite of God, gets thousands into hell to one God gets to glory.
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This view must exalt men's ideas of Satan, and lower their
estimation of him who "Spake and it was done; commanded,
and it stood fast."
But how refreshing it is for us to turn from these fragments of
truth, as separately considered, and
SEE HOW HARMONIOUS
and beautiful they are when united. How, during the present and
past ages God is electing or gathering, by the preaching of his
word, the Gospel Church. How he wisely permitted evil to come
into the world, in order that he might develop his church, which,
thus "being made perfect through suffering," might be prepared
for her glorious work in the future; and how the masses of
mankind, though not now on probation, are nevertheless getting
a knowledge and experience by contact with sin, which he
foresaw they would be the better off; and, furthermore, how he
took occasion, in connection with this, his plan, to show us his
great love, by so arranging that the death of Christ was
necessary to our recovery from sin, and then freely giving him,
"to be a propitiation for our sins, and not for ours only, but also
for the sins of the whole world," and then in the next
dispensation--
"THE NEW HEAVENS AND EARTH,"
(Rev. 21:1-9-10, and 22:17)--when "the Spirit and the Bride say
come, and whosoever will may come and take of the water of
life freely," he will show his "Free Grace" in fullest measure.
This period of his presence and reign is commonly known
among Christian people as the Millennium, which means one
thousand, and which is applied to the time future, "when the
earth shall be full of the knowledge of the Lord as the waters
cover the sea" (Isa. 11:9), and none need to say unto his
neighbor, "Know thou the Lord?" "All shall know him," etc. The
time when there shall be no more curse (Rev. 22:3), "when the
desert shall blossom as the rose (Isa. 35:1), and "streams
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shall break forth in the deserts" (Isa. 35:6), when "the tabernacle
of God will be with men and he shall dwell with them" (Rev.
21:3), when Satan shall be restrained and righteousness shall
control. "Then nation shall not lift up sword against nation,"
"nor learn war any more;" but "they shall beat their swords into
plow-shares, and their spears into pruning-hooks" (Micah 4:3).
Glorious prospect for the world!
 Haste thee along, ages of glory,
 Haste the glad time when Christ appears!
Is not this the teaching of God's word? Men never would have
thought of such a glorious plan of salvation. Truly God has said:
"My ways are not your ways, nor my thoughts your thoughts."
Hereafter when we address him, "Our Father," may it call to our
mind that his love and compassion are far greater than the pity
of our earthly parents; and while we study his words more and
more, and seek to "grow in grace, and in the knowledge and love
of God," let us ever remember that--
 Blind unbelief is sure to err,
 And scan his word in vain.
 God is his own interpreter,
 And he will make it plain.
Having seen how much of the great plan of God awaits the
coming of Christ for its accomplishment, and having, we trust,
found why Christ comes, can we help loving his appearing?
 ----------
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 THE UNPARDONABLE SIN.
 "WHOSOEVER speaketh a word against the Son of Man it
shall be forgiven him; but whosoever speaketh against the Holy
Ghost it shall not be forgiven him, neither in this world, neither
in the world to come.--Matt. 12:32. [The word here rendered
world, as in many other places, should be rendered age, and is so
rendered in all new translations.]
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 This text teaches first that there is such a thing as forgiveness of
sins both in the present Gospel age and in the coming--
Millennial --age. The basis of all forgiveness of sins, is in the
fact that "Christ died for our sins."
Secondly, it teaches that some sins are possible, which God will
not reckon as a part of the Adamic sin which passed upon all
men and which is to be forgiven all men. If men looked at Jesus
and ignorantly supposed him an impostor and blasphemed him,
it would be excusable and forgivable as a result of the fallen
nature. Even should they blaspheme the name of God, and say
they believed in no such being, etc., this too might be forgiven
for the same reasons. But when God's power (the Holy Ghost)
was manifested in doing them good as it was manifested through
Jesus, there certainly was no excuse for even the most depraved
of men ascribing those good works to an evil power--Satan. And
this is just what Jesus tells them, that such conduct cannot be
classed as a part of the general human depravity, and it therefore
cannot be forgiven.
The light was shining so clearly, that though their eyes were
nearly blinded by sin, they could not help realizing some of the
light as Jesus manifested some of "the powers of the world (age)
to come." As he said to them on another occasion, their "stripes"
(punishment) in the next age will be in proportion as they have
been able to comprehend and do justly and have not so done.
They whose moral sight and hearing have been totally destroyed
by Adam's sin and its results (if any such there be-- the Lord
knoweth) will have no stripes in the future, will be forgiven
fully. They who see a little and could obey a little and do not so
do, shall be forgiven the things they did not see and could not
do, but will be beaten (punished) with a few stripes for the few
things they saw, and could, but did not do. They who saw more
and whose ability to perform was less impaired by the fallen
nature, and who fail to do according to their ability, are to be
beaten with many stripes.
Now notice that all who receive "stripes" receive them for
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unpardoned sins, for if the sins were pardoned they would not be
punished for them. In our earthly courts if a man had trespassed
against the law in two ways, and the penalty of the first crime
was imprisonment for five years, and for the second six months;
if it could be shown that he was not really to blame for the first
crime, but was forced into it by circumstances over which he
had no control, but the second crime was measurably under his
control, the decision of the court would be "guilty" on both
charges: but he would be pardoned on the first charge and not on
the second; the result would be that he would serve the six
months' punishment.
Here are two earthly crimes, one pardonable and one
unpardonable. So it is with God's law; all are sinners and
condemned --guilty--on account of Adam's sin, but the full
ransom from that sin has been paid, and so though condemned
before the court of heaven, it is announced that all of our
imperfections traceable to that cause are freely and fully
forgiven. But neither more nor less is pardonable. All sins
against light and ability are unpardonable, cannot be forgiven at
any time, and hence must be punished. The world will have
many such sins to be punished in the age to come, and they
receive in some instances much punishment in the present life
and age. In a word, all punishment indicates unpardoned sin, for
if it were pardoned it would not be punished as well.
Paul tells us of extreme cases of this sort of unpardonable sin.
Men of the world who have a little light we have seen can
commit it, but when a man becomes a Christian and has the eyes
of his understanding opened--when he is brought from the
condition of darkness and ignorance, into the light of the
knowledge of the Lord, to then "sin willfully" is terrible indeed.
Due and full allowance is made for all our weaknesses and
imperfections which come to us through our fallen nature, and
which clog and hinder our doing as we should wish to do--our
Father's will: but no more. If we cease to desire to do God's will,
we cut loose from our Lord and begin to walk according to our
own
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will as natural and no longer spiritual beings. This is the thing
pictured by the proverb: "The dog is returned to his vomit, and
the sow that was washed to her wallowing in the mire."-- 2 Pet.
2:22.
In Heb. 6:4-6, Paul assures us that any Christian who has
reached a full and mature development in the spiritual life,
having "been enlightened," "tasted of the heavenly gift," "been
made partaker of the Holy Ghost," "tasted of the good word of
God" --if such shall fall away, it is impossible to renew them
again unto repentance. Why? Because this is an unpardonable
sin. But can they not be punished for this sin and thus be free
from it in time? No, with the above description of the Apostle,
we understand that these had enjoyed all the blessings due them
on account of Christ's ransom: i.e., they were reckoned of God
justified from all sin, as new creatures had been brought to a
condition of enlightenment and knowledge of the Lord's will,
and then, had deliberately and willfully acted contrary to it. We
do not refer to a child of God stumbling or being overcome of
the old nature for a time, but as expressed in Heb. 10:26--"if we
sin willfully after that we have received the knowledge of the
truth, there remaineth no more (a) sacrifice for sins, but a certain
fearful looking for of judgment and fiery indignation which shall
devour (destroy) the adversaries."
In a word, we understand Paul to teach that the class here
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described have received all the benefits due them through
Christ's ransom, and that their willful sinning against
knowledge, etc., places them in the same position as Adam
occupied when he sinned; the penalty of all such willful sin is
death. In Adam's case it was the first death. In the case of these
it is the second death. They had been reckoned dead as
Christians, and then reckoned of God alive as new creatures, and
now they die for their own willful sin--the second death. There
is neither forgiveness nor excuse for such sin; they must have
the full penalty and die. They have lightly esteemed the ransom
after they knew of it, and thus have "trodden under foot the Son
of God
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and counted the blood of the covenant wherewith they were
sanctified (set apart as new creatures) an unholy (ordinary--
common) thing, and done despite (disrespect) unto the spirit of
(favor) grace."
These have no hope; they could not be recovered from the
second death in any other way than as Adam and his children
were redeemed from the first death--i.e., by some one dying for
their sin as Jesus died for Adam's sin. Will Jesus die again for
them? No, "Christ being risen dieth no more; death hath no more
dominion over him." Nor could there be any object in bringing
such to life again; having had full redemption, and having come
to know both Good and Evil, if they love evil rather than good
and willfully do it, let them be deprived of life. All will say it is
love on the part of our Father to deprive them of life, which, if
continued, would be only of injury and evil both to themselves
and others.
It will readily be seen that this sin to this last mentioned extent --
punishable with the second death--could not possibly have been
committed prior to the Gospel age, since not until Pentecost did
the Holy Ghost come as a teacher to guide the church into the
truth.--John 16:13. It had in past time been active through holy
men of old, as they--"spoke and wrote as they were moved by
the Holy Ghost," but it moved them to write but not to
understand. It came upon the prophets as servants to
communicate; it comes to us as a seal of sonship, and to enable
us as sons to understand our Father's will.--Rom. 8:14.
Consequently in previous ages none ever "tasted of the good
word of God," or "became partakers of the Holy Ghost," etc.,
and consequently none who lived in past ages could sin away
forever all hope of a future life.
The millions of past ages never have been recovered from the
first death (Adamic) in any sense, and must be so recovered
before it will be possible for them to commit the "sin unto
death."--Heb. 6:4,6. That Israelites, Sodomites, Egyptians, and
others have not fully lived up to the knowledge they possessed
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we doubt not, and they will doubtless, therefore, have "stripes"
in the coming age for sins not pardoned by Jesus' ransom.
We are glad to say that we believe very few have ever
committed this "Sin unto death;" that very few ever possessed
the knowledge, etc., specified by the apostle, we feel sure; and
that is the specified condition.
 There's a wideness in God's mercy,
 Like the wideness of the sea;
 There's a kindness in his justice
 Which is more than liberty.
 ====================
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 PART III.
 ----------
 HOW WILL CHRIST COME?
 TO ALL who "love his appearing" and have read with interest
the foregoing chapter, the manner in which our Lord will come
becomes a subject of great interest, and now invites your
attention.
At his first advent he came in a body of flesh prepared "for the
suffering of death:" at his second advent he comes in glory
(Mark 13:26) in his glorious body (Phil. 3:21), a spiritual body.-
-1 Cor. 15:44-49.
But what is a spiritual body? What powers are theirs, and by
what laws are they governed? We are here met by the objections
--we have no right to pry into the hidden things of God --and
"Eye hath not seen, ear heard, neither have entered into the heart
of man the things which God hath prepared for them that love
him." To both of these propositions we assent, but believe we
cannot find out by studying God's Word what he has not
revealed; and our investigation will be confined to the Word.
The above quotation of Scripture (1 Cor. 2:9) refers to the
natural or carnal man, and by reading it, in connection with the
three verses which follow, the objection vanishes; for, says the
apostle, "God hath revealed them unto us by his spirit," which
was given to us believers--the church--"that we might know the
things that are freely given to us of God." And in the last clause
of vs. 13, he gives us the rule by which we may know,--viz.,
"Comparing spiritual things with spiritual." We
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are very apt to change this rule, and compare spiritual things
with natural, and thus get darkness instead of light. Let us now
use the apostle's rule.
There is a spiritual body as well as a natural body; a heavenly,
as well as an earthly body; a celestial as well as a terrestrial; a
glory of the earthly, as well as of the heavenly. The glory of the
earthly, as we have seen, was lost by the first Adam's sin, and is
to be restored to the race by Jesus and his bride during the
Millennial reign. The glory of the heavenly is as yet unseen,
except as revealed to the spiritual, "new creatures"--to the eyes
of faith, by the Spirit, through the Word. They are distinct and
separate.--1 Cor. 15:38-48. We know what the natural, earthly,
terrestrial body is, for we now have such; it is flesh, blood, and
bones; for, "that which is born of the flesh is flesh," and since
there are two kinds of bodies, we know that the spiritual is not
composed of flesh, blood, and bones, whatever it may be; it is a
heavenly, celestial, spiritual body,--"That which is born of the
spirit is spirit." But of what material a spiritual body may be we
know not, for "it doth not yet appear what we shall be; but...we
shall be like him"--Jesus.
THE SECOND BIRTH.
 Jesus was raised from the dead a spiritual body; this was his
second birth. First born of the flesh a fleshly body--for, "as the
children are now partakers of flesh and blood, he also himself
likewise took part of the same."--Heb. 2:14. He was "Put to
death in the flesh, but quickened [made alive] by the Spirit." He
was raised a spiritual body. He was the "first born from the
dead," "the first-born among many brethren." The church are
those brethren and will have a second birth of the same kind as
his,--i.e., to spiritual bodies by the resurrection, when we shall
awake in his likeness--being made "Like unto Christ's glorious
body." But, this second birth must be preceded by a begetting of
the spirit--at conversion--just as surely as a birth of the flesh is
preceded by a begetting of the
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flesh. Begotten of the flesh--born of the flesh--in the likeness of
the first Adam, the earthly; begotten of the spirit-- in the
resurrection born of the spirit, into the likeness of the heavenly.
"As we have borne the image of the earthly, we shall also bear
the image of the heavenly." We may, then, by examining facts
recorded of Christ, after his resurrection, and of angels, who are
also spiritual bodies, gain general information with regard to
spiritual bodies, thus "comparing spiritual things with spiritual."
First, then, angels can be, and frequently are, present, yet
invisible. "The angel of the Lord encampeth round about them
that are his, and delivereth them;" and "Are they not all
ministering spirits, sent forth to minister for them who shall be
heirs of salvation?"--Heb. 1:14. Are you begotten of the spirit,
an heir of salvation? Then doubtless they have ministered to
you. Have they ministered visibly or invisibly? Undoubtedly the
latter. Elisha was surrounded by a host of Assyrians; his servant
was fearful; Elisha prayed to the Lord, and the young man's eyes
were opened, and he "saw the mountains round about Elisha full
of chariots of fire and horsemen of fire" (or like fire). Again,
while to Balaam the angel was invisible, the ass's eyes being
opened saw him.
Second, angels can, and have appeared as men. The Lord and
two angels so appeared to Abraham, who had a supper prepared
for them, of which they ate. At first Abraham supposed them to
be "three men," and it was not until they were about to go that
he discovered one of them to be the Lord, and the other two
angels, who afterward went down to Sodom and delivered Lot.--
Gen. 18:1. An angel appeared to Gideon as a man, but afterward
made himself known. An angel appeared to Samson's mother
and father; they thought him a man until he ascended up to
heaven in the flame of the altar.--Judges 13:20.
Third, spiritual bodies are glorious in their normal condition,
and are frequently spoken of as glorious and bright. The
countenance of the angel who rolled away the stone from the
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sepulchre "was as the lightning." Daniel saw a glorious spiritual
body, whose eyes were as lamps of fire, his countenance as the
lightning, his arms and feet like in color to polished brass, his
voice as the voice of a multitude; before him Daniel fell as a
dead man.--Daniel 10:6. John, on the Isle of Patmos, saw
Christ's glorious body (Rev. 1:14), and describes the appearance
in almost the same language--His voice was as the sound of
many waters, his eyes as lamps of fire, his feet like fine brass as
it burns in a furnace (so bright that you can scarcely look at it).
John falls at his feet as dead; but he said to him, fear not; "I am
he that was dead; behold I am alive forevermore." Saul
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of Tarsus saw Christ's glorious body. It shone above the
brightness of the sun at noonday. Saul lost his sight and fell to
the ground.
We have thus far found spiritual bodies truly glorious; yet,
except by the opening of our eyes to see them, or their appearing
in the flesh as men, they are invisible. This conclusion is further
confirmed when we examine the more minute details connected
with these manifestations. The Lord was seen of Saul alone,
"they that journeyed with him...seeing no man."--Acts 9:7. The
men that were with Daniel did not see the glorious being he
describes, but a great fear "fell on them, and they ran and hid
themselves." Again, this same glorious being declares: (Daniel
10:13) "The prince of Persia withstood me one and twenty
days." Daniel, the man greatly beloved of the Lord, falls as dead
before this one whom Persia's prince withstands one and twenty
days. How is this? Surely, he did not appear in glory to the
prince. No; either he was invisibly present with him, or else
HE APPEARED AS A MAN.
 Jesus is a spiritual body since his resurrection. He was "raised a
spiritual body," consequently the same powers which we find
illustrated by angels--spiritual bodies, should be true also of
him, and such was the case. If Jesus had revealed himself
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to his disciples after his resurrection as the angel did to Daniel,
the glory of the spiritual body would undoubtedly have been
more than they, as earthly beings, could bear. They would
probably have been so alarmed as to be unable to receive
instructions. [We understand that the glorifying, spoken of was
accomplished after he ascended to the right hand of the Majesty
on High (John 7:39), refers to the installation into the majesty of
power. When the Scriptures speak of a glorious spiritual body,
the glory, grandeur of the person is referred to, and not the glory
of power or office.] During the forty days of his presence before
ascension, he appeared some seven or eight times to his
disciples; where was he the remainder of the time? Present but
invisible. Notice, also, that in each instance, he is said to have
appeared, or he showed himself, language never used of him
before his change from a natural to a spiritual body; now, as
angels do, he appeared, etc.
Remember that the object of Jesus' appearing to them was to
convince them that "he who was dead is alive forevermore;" that
they might go forth as "witnesses." Being a spiritual body, it was
simply a question of expediency which way he could best
appear to them--i.e., in which way would his object in appearing
be best accomplished. He could appear as a "flame of fire," as
the angel of the Lord had appeared to Moses "in the burning
bush." Thus, Jesus might have appeared to and talked with the
disciples, or he might have appeared in glory as the angel did to
Daniel, or as he afterward did to John and to Saul of Tarsus. If
he had so appeared, they would doubtless also have had "great
fear and quaking," and would have fallen to the ground before
him, and "become as dead men;" or he could do as angels had
done, and as he had done with Abraham (Gen. 18) when he
appeared as a man. This last he saw to be the best way, and he
did appear as a man. But notice, they did not see him after his
resurrection as before his death. First he appeared to Mary as the
gardener, and she "saw Jesus standing and knew not that it was
Jesus." "After that he appeared in
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ANOTHER FORM unto two of them as they went into the
country" (Mark 16:12). They knew not that it was Jesus until he
revealed himself in breaking of bread; then he vanished from
their sight. Notice, it was in "another form," and, consequently,
not the same one in which he appeared to Mary.
Again, some having given up all hope of being any longer
fishers of men, had gone again to their nets. They had toiled all
night and caught nothing. In the morning Jesus is on the shore
within speaking distance, but they "knew not that it was Jesus."
It was another form. He works a miracle, giving them a boat-full
of fish in a moment. John, the loving disciple, remembers the
feeding of the three thousand and five thousand, the strange days
in which they were living, and that Jesus had appeared to them
already. He seems at once to discern who gave the draught of
fishes and said: "It is the Lord." He recognized him not by the
natural eye, but by the eye of faith, and when they were come to
shore "None of them durst ask him, Who art thou? knowing
(feeling sure from the miracle, for they saw not the point of the
nails) that it was the Lord" (John 21:1). Thus did Jesus appear to
his disciples at different times, to make of them witnesses of his
resurrection. He was present, but unseen, during most of those
forty days, appearing, in all, perhaps not more than seven times.-
-John 20:26, and 21:14.
We presume that it was to guard against the idea that he was a
fleshly body that he appeared in various forms and in
miraculous ways, coming into their midst, the doors being shut,
and vanishing from their sight. He not only showed that he had
undergone a change since death, but he illustrated his own
teaching to Nicodemus, that every one born of the Spirit ("That
born of the Spirit is Spirit") can go and come like the wind.
"Thou canst not tell whence it cometh and whither it goeth, so is
every one that is born of the Spirit" (John 3:8). So did Jesus go
and come. "But some doubted"--some wanted to thrust their
hands into his side, and put their fingers into the print of
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the nails; and Jesus thus appeared. Whether it was the same
body that had been crucified, or one like it, we know not, nor
does it make any difference; in any case, it was not his body, for
he had been "quickened of the Spirit"--a spiritual body-- "sown
a natural body, raised a spiritual body," and none of the various
forms or bodies in which he appeared were his body. They were
only vails of the flesh which hid or covered the glorious spiritual
body, just as angels had often used the human form to vail
themselves when appearing to mortals.
One point which seems to confuse is, that Jesus ate and drank
with the disciples and said, "Handle me, for a spirit hath not
flesh and bones, as ye see me have."
Jesus affirms just what we have claimed, that the body they saw
and handled, and which ate with them, was not his spiritual
body, for he says: "A spirit hath not flesh and bones." Look back
to the time when the Lord and two angels appeared to Abraham
(Gen. 18). Jesus had not then left "the form of God," and taken
the form of a servant. He was a spiritual body then, and it had
not flesh and bones, but he then used the human form as a vail.
He ate and drank and talked, and could have said to Abraham:
Handle me; this body which you see is "flesh and bones." No,
the disciples did not see Christ's glorious spiritual body, but they
saw the fleshly "forms" in which he appeared.
St. Paul teaches us (1 Cor. 15:44,45) distinctly that Christ was
raised from the dead a life-giving Spirit [pneuma, the same word
used by our Lord]. But where did he get the various bodies in
which he appeared, and where did they go when their work was
accomplished? They did not see corruption; neither did those
bodies which the angels used see corruption. Our only answer is,
"Thou canst not tell whence it cometh nor whither it goeth." But
we all believe other things which we cannot fully understand.
We cannot understand how a grain of wheat grows, yet we know
it does grow; we know not how Jesus turned the water into wine,
or healed the sick, or raised the dead. Yet we
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believe that he did these things. Can you tell where he got the
clothes he wore after his resurrection? "They parted his raiment
among them, and for his vesture they cast lots"--the old were
gone, and the linen clothes lay in the sepulchre. Is it more
difficult for spiritual beings with their powers to create a
covering of flesh than a covering of cloth? No; the same power
can and did do both.
Thus we have found Jesus' spiritual body and those of angels
glorious, yet invisible to mortals: with power to manifest the
glory, or to appear as men, or in any form they may choose. In
the resurrection the overcomers--the Bride--shall be "like unto
Christ's glorious body." "We shall be like him, for (not until
then) we shall see him as he is" (not as he was, for "though we
have known Christ after the flesh, yet now, henceforth, know we
him no more" [after the flesh] (2 Cor. 5:16). Such a spiritual
being was Christ at the time of his ascension; and, with what we
have learned of the powers of that spiritual body, we are now,
we hope, prepared to inquire:
HOW WILL HE COME AGAIN?
 Briefly stated, we believe the Scriptures to teach that our Lord
will never again appear as a man; that at his second coming he
will be invisible to mankind; that none will ever see him except
the Church: "Without holiness no man shall see the Lord;" that
the Church will not see him until changed from natural to
spiritual bodies; that then "we shall see him as he is" [not as he
was], for "we shall be like him" [not he like us, as at the first
advent]. But, while none are to see him with their natural eyes,
all are to recognize his presence and his power ("the eyes of
their understanding being opened"). Hence we read: "Every eye
shall see (optomai--recognize) him."
There will be, we understand, various orders and times of
recognizing him by various classes of humanity. The first class
to recognize his presence, the Bible teaches, will be those
Christians who live in most intimate communication with him,
and
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who are the most separate from the world. These, by the eye of
faith, through the word of truth, will recognize him as present.
These, called "a little flock," the "overcomers," the Bride, etc.,
will be the first to be informed of his presence. We have a "sure
word of prophecy, whereunto ye do well that you take heed, as
unto a light that shineth in a dark place, until the day (of the
Lord) dawn." "If thou shalt not watch,...thou shalt not know
what hour I will come upon thee." This "little flock" will be
changed--made like unto Christ's glorious
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body.
Then commences a time of trouble on the worldly-minded
Church, and on the world, in which the Lord makes known his
presence and power, by causing the overthrow of all systems of
error, in Church and world.
Though all this uprooting and overturning of governments, etc.,
will be accomplished in a manner considered perfectly natural,
yet it will be so thorough, that ultimately all will realize that
"The Lord reigneth," for "he shall be revealed (made known) in
flaming fire." (Judgments.) And in due time, "all that are in their
graves" shall also be brought to life (during the Millennial age),
and recognize Christ; for "Unto him every knee shall bow."
Thus "every eye shall see him; and they also which pierced
him."
Now let us examine the subject more in detail.
The second advent, like the first, covers a period of time, and is
not the event of a moment. The first lasted nearly thirty-four
years, and the events connected with it--his birth, baptism,
sorrow, death, resurrection, etc., as mentioned by the prophets,
all took place at the first advent. The second advent, as we shall
see, lasts much longer. It includes the Millennial reign, and
prophecy covers all the prominent features of that reign. He
comes to reign--must reign until he has put down all enemies;
the last being death.--1 Cor. 15:25,26.
In the application of prophecy to the events of the first advent
we recognize order. Christ must be the "child born and son
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given" "before the man of sorrows and acquainted with grief."
He must die before he could rise from the dead, etc. So also in
studying prophecy, referring to the second advent, we must
recognize order; we must judge of the order somewhat by the
character of the event. As the wife is the glory of the husband,
so the Bride is the glory of Christ, for we are to be "partakers of
the glory that shall be revealed (1 Pet. 5:1,10), and as the "glory
shall be revealed in us" (Rom. 8:18), we know that Christ could
not come in the glory of his kingdom [church] until he has first
gathered it from the world. In harmony with this thought we
read--When he shall appear, we "also shall appear with him in
glory."--Col. 3:4.
The prophets foretold the sufferings of Christ [head and body]
and the glory that should follow.--1 Peter 1:11. If the sufferings
were of the whole body, so is the glory. We suffer with him that
we may be also "glorified together."--Rom. 8:17. "Enoch
prophesied, saying--the Lord cometh with ten thousands of his
saints," [gr. hagios, never translated angel] (Jude 14). Again
(Zech. 14:5), we read--"The Lord my God shall come and all the
saints with thee." Thus we learn that when he appears in glory
we are with him, and of course, we must be caught to meet him
before we could appear with him. We understand that this
appearing of the saints in glory, as already expressed of the
Lord, will be a manifestation not in person but in power.
We have evidence to offer, proving that he comes unknown to
the world; but attempt to answer two supposed objections first,--
viz.: "This same Jesus shall so come in like manner as ye have
seen him go into heaven," (Acts 1:11), and "The Lord himself
shall descend from heaven with a shout, with the voice of the
Archangel and the trump of God; and the dead in Christ shall
rise."--1 Thes. 4:16. These texts are supposed to teach that
Christ will come in a manner visible to the natural eye, while the
air is rent with the blast of the Archangel's trumpet, at which,
mid reeling tombstones and opening graves the dead
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will be resurrected. It certainly has that appearance on the
surface, but look at it again: Would that be coming in like
manner as they saw him go? He did not go with the sounding of
a trumpet and outward demonstration. It does not say, you shall
see him coming, nor that any one would see him, but--he shall
come. When he arrives it will be privately. He comes to
organize the Church as his kingdom, to set it up. He comes to be
glorified in his saints in that day.--2 Thes. 1:10. The world saw
him not after his resurrection; they did not see him ascend, as he
said, "Yet a little while and the world seeth me no more."
And "he shall so come in like manner"--unknown to the world.
Nor will they see (recognize) him in his second advent until his
Church is gathered, for when he shall appear "we also shall
appear with him." What, then, does the trumpet mean? Let us
see. We are to be rewarded "at the resurrection." As we will not
be rewarded twice, nor resurrected twice, we conclude that the
"Trump of God" (1 Thess. 4:16) and the "Last Trump" (1 Cor.
15:52) are the same, differently expressed.
The same events are mentioned as occurring at each--i.e., the
resurrection and reward of saints. And for the same reason we
believe the "Trump of God" and "Last Trump" to be the
"Seventh Trump" of Rev. 11:15. The "Seventh Trump" is the
"Last Trump," and is called "the Trump of God," possibly
because introducing the special judgments of God connected
with the setting up of his kingdom.
These trumpets evidently are the same--but what? The seventh
angel sounded. A sound on the air? No, not any more than the
six which preceded it. They are each said to sound, and Sir Isaac
Newton, Clarke, and all commentators of note, agree that five or
six of these trumpets are in the past. They have been fulfilled in
events upon the earth, each covering a period of time. They
certainly must all sound before the resurrection, for that is under
the seventh. If
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THE SEVENTH TRUMP
were to make a sound on the air, it would be out of harmony
with the other six of the series. That it covers "the great day of
his wrath"--the time of judgments upon the kingdoms of the
world--the pouring out of the "seven vials" of his wrath--the
"time of trouble such as was not since there was a nation"--
seems evident, for we are told, in the same sentence, of the
wrath of God coming on the nations.--Rev. 11:15,18.
We see, then, that the sounding of the trumpets, and so coming
in like manner, do not conflict, but rather add force to the fact
that he comes "unawares," "as a thief," and steals away from the
world "his treasure--his jewels." Remember, too, that this is
Christ the spiritual body, that could not be seen without a
miracle; that was present, yet unseen, during thirty-three days
after his resurrection.
But will the world not see the saints when gathered or
gathering? No; they are changed (in the twinkling of an eye)
from Natural to Spiritual bodies, like unto Christ's glorious
body, and in the instant of their change will be as invisible as he
and angels. But those who arise from their graves? No; they
were sown (buried) natural bodies; they are raised spiritual
bodies-- invisible. Won't the world see the graves open and the
tombstones thrown down? A spiritual body (remember, we are
comparing spiritual things with spiritual, not natural) coming out
of the grave will not make any more of a hole in the ground than
Christ's spiritual body made in the door when he came and stood
in their midst, "the doors being shut."--John 20:19,26. But do
not forget that only the Church are raised spiritual bodies--all
others, natural fleshly bodies, as Lazarus, etc.
PRESENCE OF CHRIST BEFORE THE
RAPTURE OF THE CHURCH.
 Christ's personal presence and ministry of three and a half years
at the first advent, as well as the three and a half years
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which followed his ministry, is termed "the Harvest." It was the
harvesting of the Jewish or Law age. Christ was present as the
chief reaper--his disciples as under-reapers. Their work was
separating of wheat from chaff, and the gathering of the wheat
into the higher or Gospel dispensation. That harvest was the end
of that age. Jesus said to his disciples, "Lift up your eyes and
look on the fields, for they are white already to harvest." "I send
you to reap that whereon ye bestowed no labor; other men (the
prophets) have labored and ye are entered into their labors."--
John 4:38. That work was not general, nor for the world. He
confined his labors to Judea, and the work to them did not cease
until five days before his death, when he rode on the ass into the
city, wept over it, gave them up, and said: "Your house is left
unto you desolate." After his resurrection he sends the disciples
to "preach the Gospel to every creature, beginning at
Jerusalem." Nor were they suffered to preach to the world in
general until the seven years of harvest-work to that Jewish
people was fully accomplished, as God had promised.--Daniel
9:27. "He (Jesus, chief reaper) shall confirm the covenant with
many for one week" (seven years), in the midst of the week
making all sacrifice to cease--by offering himself the true
sacrifice. But the harvest or reaping done in the end of the
Jewish age was confined to them as a people. The oracles of
God had been committed to them as a people; wheat was sought
among them, but as a nation they proved to be mainly chaff. The
wheat was garnered (brought into the Gospel church) and the
chaff burned (nation destroyed), and thus their harvest ended.
During the Gospel age, the church does not reap, but sows the
seed. Paul plants, Apollos waters, God gives increase, etc. But
there is to be a harvest in the end of this age, as illustrated in the
parable of the tares and wheat, and taught in the explanation of
the same.--Matt. 13. Notice that both wheat and tares are in the
kingdom of heaven--the church--and that this parable, as also
the other six of the series, relating to "the kingdom
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of heaven"--the church--refers not to the non-professing world,
but to two classes in the church.
The Son of Man planted the church pure, good seed. During the
days of the apostles there were special "gifts of the Spirit," such
as "discerning of spirits," etc., by which they were able to
prevent tares from getting in among the wheat--hypocrites
getting into the church,--(instance, 1 Cor. 5:3.--"Simon Magus"
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--"Anannias and Sapphira," etc.); but when the apostles were
dead, "while men slept," the enemy began to sow tares among
the wheat. Paul says that the mystery of iniquity had begun to
work even in his day; now they grow side-by-side in all the
churches. Shall we separate them, Lord? No; we might make
some mistake, pull up wheat and leave tares. "Let both grow
together until the Harvest." "The harvest is the end of the
world," [aion-age.] "In the time of harvest I will say unto the
reapers--the reapers are the angels--gather together first the
tares, and bind them in bundles to burn them; but gather the
wheat into my barn."
Notice, this Harvest is the end of this age, yet, like the one
ending, the Jewish age, it is a period of time--"In the time of
harvest." Secondly, there is order--"Gather first the tares." There
will come a time, then, in the end of this age, when the reapers--
angels--will be present doing some sort of a separating work in
the Church, yet an invisible presence and work. If the work of
binding, gathering, etc., were a visible work by visible agents,
two would not be found in the field, mill and bed when the hour
for translation comes and the one is taken and the other left.--
Matt. 24:41.
Again, before the living are gathered, the dead in Christ must
have risen, whether it be but a moment before; "the dead in
Christ rise first--then we which are alive," etc.--1 Thess. 4:16.
This harvest is not of the living only, but also of "the dead in
Christ," "those that sleep in Jesus." The angels gather the living,
but our Lord, who is the chief reaper here (as he was in the
Jewish harvest), gathers or raises the dead. "I will raise
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him up;" "I am the resurrection and the life;" and in harmony
with this thought we find that in Rev. 14:15--"One like unto the
Son of Man, seated on a cloud," reaps the earth. (Here, two
harvests, or two parts of one harvest, are shown; the second
being the casting of the "vine of the earth" into the wine-press of
his wrath--time of trouble.) The special point to which your
attention is called, however, is the fact that this harvest will go
on without outward demonstration, the chief and under-reapers
being present but unseen.
Some may have confounded these remarks on the presence of
Christ in a spiritual body with the presence of the spirit of
Christ, but they are quite distinct. The latter never left the
church; consequently, in that sense, he could not "come again."
Of his spiritual presence he said: "Lo, I am with you alway, even
unto the end of the world"--age. We refer to the personal
presence which did go away, and was to come again--a spiritual
body.
The Greek word generally used in referring to the second advent
--parousia, frequently translated coming--invariably signifies
personal presence, as having come, arrived, and never signifies
to be on the way, as we use the word coming. This fact is
recognized by many who are looking for the Lord; but the error
under which the church in general is laboring, is that of
supposing that presence implies sight--manifestation--
appearance. In the Greek, however, other words are used to
express revelation, appearing and manifestation, viz.: phaneroo-
-rendered shall appear in "When he shall appear, etc." and
apokalupsis --rendered, shall be revealed in 2 Thes. 1:7. "When
the Lord Jesus shall be revealed."
These and other texts teach us that our Lord will reveal or
manifest himself to the world in such a manner that "Every eye
shall see--[optomai--recognize] him"--"Be revealed in flaming
fire," [judgments]. But what we now claim is, that before he is
thus revealed, he will be present unseen, (by all except the
Bride, who will see--recognize him--because of the eyes of her
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understanding being opened by the anointing of truth--see Eph.
1:17-19), doing a work and gathering his Bride, or body, to
himself.
We have Christ's own words to prove that he will be present in
the world, and the world for a time will know not of it. In Matt.
24:37, we read: "As the days of Noah were, so shall also the
parousia (presence) of the Son of Man be." The presence of
Christ is not compared to the flood, but to the days of Noah, the
days that were before the flood, as verse 38 shows; as then they
ate, drank, married, etc., and knew not, so shall also the presence
of the Son of Man be. The resemblance here mentioned is that of
not knowing--they will not know of the presence of Christ. They
may have been wicked then, and doubtless were, and may be
similarly wicked in his presence; but wickedness is not the point
of comparison; as then they ate, drank, married--proper enough
things to be doing, not sins; so shall it be in Christ's presence.
Now look at Luke 17:26, "As it was in the days of Noah, so
shall it be also in the days of the Son of Man." Verse 27 tells us
how it was in the days of Noah, they were eating, drinking,
marrying, etc. "So shall it be in the days of the Son of Man."
Surely the days of the Son of Man are not before his days, any
more than the days of Henry Clay could be days before he was
born. No, the more we examine the more we are convinced that
the world will go on as usual, and know not until the "harvest is
past, the summer ended," and they are not in the ark, not with
the little flock "accounted worthy to escape," the time of trouble
coming upon the world.-- Luke 21:36. There will be no outward
demonstration, until the church is gathered, whenever that takes
place--soon or in the distant future.
We think we have good solid reasons, not imaginations, nor
dreams, nor visions, but Bible evidences that we are now "in the
days of the Son of Man:" that "the day of the Lord" has come,
and Jesus, a spiritual body, is present, harvesting the Gospel age;
yet, as he has said, the world seeth him no more; they
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eat, drink, etc., and "know not." This day of the Lord in which
"he will show who is that blessed and only potentate, the Lord
of Lords, and King of Kings," is already dawning, but the
majority of the church, as well as the world, are asleep; and to
them--the day "so cometh as a thief in the night." "But ye,
brethren, are not in darkness, that that day should come upon
you as a thief." "We are not of the night, therefore let us not
sleep as do others." Not the worldly-wise, but those humble
ones, wise from heavenly instruction, are meant when it is
written, "the wise shall understand." But "if thou shalt not watch
thou shalt not know what hour I will come upon thee." "Take
heed lest your hearts be overcharged with...the cares of this life,
and so that day come upon YOU unawares."-- Luke 21:34.
We have seen that in his days of presence it will be as it was in
Noah's days--the world will know not.--Matt. 24:37; Luke
17:26. We are told that the day of the Lord is a day of trouble, a
day of clouds, and thick darkness.--Zeph. 1:15; Joel 2:2. We are
told also that "as the lightning which shineth," (not as the
shining, but as the invisible electric fluid which causes the
shining) "so shall the Son of Man be in his day."-- Matt. 24:27;
Luke 17:24. Now if he is to be as lightning, and his day a day of
clouds, as the above texts assert, are they not in harmony? In the
natural storm when we see flashes from lightning and hear peals
of thunder, it gives evidence to us that atmospheric changes are
taking place, and that the vitiated and corrupt "air" is to be
changed, and we rejoice that it will be pure after the storm.
We now find a harmony in the account of our gathering. As we
found "the voice of the archangel" and "the trump of God" were
symbols of the closing epoch of this age and its troublous
events, so now we find "the clouds" to symbolize the gathering
of the trouble in that epoch; "the lightning" to symbolize or
illustrate our Lord's presence "in his day," and that "air" is used
as the symbol of the spiritual throne from which Satan
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("the prince of the power of the air,") is to be deposed, and to
which our Lord and his joint heirs are to come.
The great time of trouble, as a storm, has been, and continues
gathering over earth. The air, in which Satan, "the prince of this
world (age,) rules, becomes more and more vitiated until the
storm breaks. The prince of darkness now works in the hearts of
the children of disobedience to the accomplishment of his own
will, viz., in oppressing and opposing justice and truth to the
affliction of mankind. The clouds are gathering, and men's
hearts are beginning to fail for fear of the approaching storm--
"for fear of those things that are coming on the earth." Soon it
will break in all its fury. But though it fills all hearts with fear
and dread, in its final results it will prove a great blessing to the
earth, (mankind,) displacing the present "powers of the air,"
("powers of darkness,"--"spiritual wickedness in high
(controlling) places,")--and giving place to earth's rightful ruler--
Jesus and his Bride, also spiritual beings (powers of the air.)
So, after the storm, shall the "Sun of righteousness arise with
healing in his wings," and the kingdom of darkness shall give
place to the kingdom of light, and mankind will rejoice in the
pure air and cloudless sunlight of that perfect day.
Notice, also, that all the flashes of lightning come from among
the clouds, and become more and more vivid as the storm
increases. How the various Scriptures interpret each other: "As
the lightning, so shall the Son of Man be in his day." "Behold he
cometh with clouds." "The day of the Lord is a day of trouble, of
clouds and thick darkness." "He maketh the clouds his chariot."
We conclude, then, that if "he cometh with clouds" of trouble,
etc., we shall be "caught away in clouds" [diaglott] of the same
sort, after he has thus come. If prepared, we shall be caught to
meet him during the gathering of the trouble, before the storm
bursts.
David [anointed] was doubtless a type of the church in her
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deliverance, as pictured in the song (2 Sam. 22,) in which he
says (vs. 10): "He bowed the heavens also and came down and
darkness was under his feet....He was seen upon the wings of the
wind, and he made darkness his pavilions round about
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him...and thick clouds of the skies....He sent forth and took
me;...He delivered me from the strong enemy" [death]. --Luke
21:36. Yes, our Lord when he has come and made trouble and
darkness his pavilion, takes his Bride--delivers her from the
strong enemy of the fleshly nature, death, into the perfection of
the new divine nature--like unto Christ's glorious body. Lord
help us to be ready for the change that we may be thus "caught
away."
 Forever with the Lord,
 Amen, so let it be;
 Life from the dead is in the word--
 'Tis immortality."
 ----------
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 SPIRITUALISM.
 WHEREVER we find a counterfeit we may rest assured there
exists a genuine. If there were no genuine gold dollars, there
could be no base imitations or counterfeits. Then, too, the base
or spurious article must appear very much like the genuine, or it
would not be a counterfeit.
This is what we claim relative to what is at the present time
called "Spiritualism"--that it is a counterfeit of the true, as taught
in the Bible.
Whoever has carefully searched the Scriptures cannot have
failed to see that, while God throughout all past ages has
condemned evil and sin in their various forms, and warned his
children, both "Israel after the flesh" and also the spiritual
children (the Gospel age Church), of the danger and bad results
of evil, yet he has nevertheless permitted evil and good to stand
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side-by-side before the people for their choice. If we take heed
to his Word we may discern which is evil, and, by obedience to
that Word, shun the evil and choose the good.
God is the head and fountain of goodness and truth, and the
Scriptures teach that Satan is the head and fountain of all evil
and error--"the father of lies" (deceptions). Both of these are
spiritual beings. "God is a spirit," and Satan, as we have
heretofore shown, was once an angel of God--the chief or prince
of "those angels which kept not their first (sinless) estate."
These, though cast out from God's presence, are not yet
destroyed; they still possess their angelic nature, though through
sin they have become evil "angels;" consequently they still are
spiritual beings (not human), and have the same powers as they
ever had, and as good angels have, except that God has put them
under certain limitations and restraints which we shall more
fully discuss farther along.
If we trace them through the Scriptures we shall find that these
fallen spiritual beings have continually made use of their
spiritual--supernatural--powers to lead mankind astray into
disobedience of God and injury to themselves.
Spiritual beings, as we have heretofore shown, possess powers
greater and higher than humanity. We have seen, from the
statements relative to good angels, that they can be present in
our midst without our being conscious of their presence. (The
angel of the Lord encampeth round about them that fear him.--
Ps. 34:7. Are they not all ministering spirits sent forth to
minister for those who shall be heirs of salvation?--Heb. 1:14.)
These, we have seen, have power to appear as a flame of fire
(the angel of the Lord so appeared to Moses in the bush--Exod.
3:2), and they can and have appeared as men.
Some other powers of angels can be discovered by examining
the record; for instance, the angels who delivered Lot and his
family from Sodom had power to smite the rioters of Sodom
with blindness.--Gen. 19:11. An angel "did wondrously before
Manoah;" another performed a miracle before Gideon.--Judges
6:21,
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and 13-19. The angel of the Lord delivered the apostles from
prison, and yet left the prison-doors unmolested; again, an angel
delivered Peter from prison, the doors opening of their own
accord.--Acts 5:19-23, and 12:8. On many occasions they made
known to men things which were about to come to pass, etc.
Now, the evil angels--"the devil and his angels"--have by nature
the very same powers, but are restrained. So much of evil as can
be overruled for good, and tend to the development of
experience and the education and discipline of the "heirs of God,
joint heirs with Jesus Christ"--is permitted, and the remainder
restrained. As God through his Spirit and influence works in and
through men who give themselves up to his control, so does
Satan operate in and through those who "yield themselves as
instruments of unrighteousness unto sin." "His servants ye are to
whom you render service." As Jesus said to some, "Ye are of
your father the devil, for his works ye do."
As "God in times past spake unto the fathers through the
prophets," who were his mouthpieces, so Satan spake through
his agents and agencies. His first agent was the serpent--it
became his agent in beguiling Eve into disobedience. Satan
manifested his powers through the Magicians and Soothsayers
of Babylon, and remarkably in those of Egypt, where God's
powers were manifested through Moses and Aaron before
Pharaoh, while Satan's powers, of a similar kind, were used to
oppose the truth for a time. Here these two spiritual powers were
strikingly manifested; both did miracles--things which men
alone could not do, but which men possessed of evil and good
powers did do.--Exod. 7:11-22, and 8:7-18. "There were false
prophets also among the people," who evidently spoke by an
inspiration, or power in them almost like the real prophets of
God; these were the counterfeits. (See 2 Peter 2:1; Jer. 23:21.)
We are aware that to the worldly mind it seems superstitious to
believe that men and women may be so given over of
themselves
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to Satan, and so controlled by him as to be wizards and witches;
but they are recognized as such in the Scriptures, and we believe
it. Israel was commanded to put such to death.-- Exod. 22:18;
Lev. 20:27, etc. Manasseh, king of Judah, made Judah to err,
etc.; he "used enchantments and used witchcraft, and dealt with
a familiar spirit and with wizards."-- 2 Chron. 33:6.
Take a concordance and see how much God says against
wizards, witches, and "they that have familiar spirits"--mediums
of the devil for communication with mankind. It was the claim
of these mediums of "familiar spirits" that they held
communication with the dead and received their information
from them. In this claim they contradicted the plain statements
of God's Word, which assure us that the dead could not furnish
any information. (See Job 14:10-21; Eccl. 9:10.)
But this was merely another way in which Satan sought to
continue the lie imposed upon Eve in Eden. ["He is a liar from
the beginning," said Jesus.] God had said that if disobedient they
should die. Satan contradicted this statement--claimed that man
had naturally Immortality, and could not die, and that God was a
liar. Ever since, he seeks to uphold the statement, "Ye shall not
surely die." Full well does he know that if people realized that it
was the "spirits of demons" who spoke to them through the
mediums, they would shun them; hence the claim that it is dead
people (not dead, but more alive than ever) who communicate
the information.
An illustration of this sort is given in 1 Saml. 28. Saul, king of
Israel, had become wicked, and God would no longer
communicate with him through the prophets. He was engaged in
a war with the Philistines, and a great battle was about to be
fought. He wanted council and desired to know what would be
the outcome. Since the Lord would not answer him, he sought
out one of the condemned and forbidden class, a medium, a
woman who had a familiar spirit--the witch at Endor.
All are familiar with the story, (1 Saml. 28:3-20), how that
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the medium pretends ignorance as to her visitor, knows what
Saul desires, gives a description of Samuel, etc. Then follows an
account of the coming defeat of Saul's army and the death of
himself and his sons. The fact that these things occurred just as
foretold by the medium, has been thought by some to be a proof
that Samuel really furnished the information. But, Satan could
foretell those things as well as Samuel could were he alive. Not
that Satan is a prophet, nor that God reveals coming things to
him, but he is a student of God's Word and a believer of it.
"Devils also believe and tremble."--Jas. 2:19. The defeat of Saul
and accession of David to the throne had been foretold by the
prophet and both Saul and Satan knew it, and Satan had learned
that every word of God is sure.
Besides we should not forget the words of the apostle, that he
that hath the power of death is the devil.--Heb. 2:14. Since he is
executor of the death penalty, and must have the permission to
execute from God, (Job 1:12), is it strange that he knew that he
was to have power over the lives of Saul, his sons, and many
others on the next day? No, it is the reasonable inference.
Certainly we should not for a moment suppose that God (or
Samuel, if he could) would recognize, or use any means of
communication which he had prohibited on pain of death, and
condemned as wicked. Read 1 Chron. 10:13.
Coming further down the stream of time, we learn that the same
wicked spirits continued to operate in the same manner. The
Lord, while still permitting them, warns the people against such,
saying, "they shall say unto you, 'seek unto them that have
familiar spirits (spirit mediums) and unto wizards that peep and
mutter.' (But) should not a people seek unto their God? For [why
should] the living [go] to the dead? To the law and
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to the testimony, [the Bible], if they speak not according to this
Word it is because there is no light in them."--Isa. 8:19. God
warns people not to believe any one whose teachings are
contrary to the Word, no matter what powers they may exercise.
Coming down to the days of Jesus and the apostles, we find
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that Satan still operated in much the same manner, as well as a
variety of other ways. Among the more notable instances [not to
mention the numerous cases of casting out of devils, etc., by
both Jesus and the disciples] we might remind you of the
experience of Philip and Peter with Simon the sorcerer.--Acts
8:7,9-24. "Unclean spirits crying with loud voice came out of
many that were possessed;...but there was a certain man named
Simon which...used sorcery and bewitched the people...to whom
they all gave heed...saying, this man is the great power
(medium) of God." Thus did Satan use his power to delude the
people.
Paul and Barnabas had an experience with another of these
mediums of the devil, named Elymas, who withstood them. Paul
addressing him said, "O full of all subtilty and all mischief, thou
child of the devil, thou enemy of all righteousness, wilt thou not
cease to pervert the right ways of the Lord?"--Acts 13:10. And
he was blinded immediately. Again, Paul and Silas met a female
medium at Phillippi. "A certain damsel possessed with a spirit of
divination...which brought her masters much gain by
soothsaying." But Paul "turned and said to the spirit [Satan] I
command thee in the name of Jesus Christ to come out of her.
And he came out the same hour."-- Acts 16:16,18.
And so ever since, Satan has kept up his practices with various
changes of method to suit the circumstances; sometimes with
characteristic devilishness, at other times in the garb of religion,
"for Satan himself is transformed into an angel of light,
therefore it is no great thing if his ministers [mediums] also be
transformed as ministers of righteousness."--2 Cor. 11:14. In our
day, when knowledge is so great, and morality (called
Christianity) so popular, Satan must, if he would continue to
oppose truth, take the religious cloak; and so he does. Today
Spiritualism ranks itself among the religious sects. ["The
synagogue [church] of Satan," truly.]
Spiritualism, though refined and modernized, is yet the same
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that it ever was, in ages past. Its object is not the inculcation of
truth, nor of love for God the Father and our Lord Jesus Christ.
They claim that Jesus was a fine medium and taught and used
spiritualism in his day as well as he understood it. They do not
outwardly profess to oppose the Bible and its teachings, but they
do so really, both teaching and practicing the very things therein
condemned, and still seeking to prove by their enchantments
that men are not dead, thus endeavoring to uphold Satan's first
falsehood.--Gen. 3:4.
They still possess supernatural powers, too, just as in the days of
Saul, and Paul, and Moses. While we do not question that some
of the things claimed to be done are mere deceptions, yet we
know of many things done by them, where no deception was
possible. Among those who believe "in this way" we know of
several who once were mediums of the devil and did "those
things whereof they are now ashamed." These, when coming to
a knowledge of the truth, are thankful for their escape from that
"snare of the devil." Spiritualism hates the light, and their
wonders are done under cover of their favorite principle--
darkness. Their work of proselyting, too, is dark, covered--
secret. Jesus gives us a word of wisdom on this subject. "Every
one that doeth evil hateth the light, neither cometh to the light
lest his deeds should be reproved."--John 3:20.
Though working stealthily, their numbers are large and embrace
many of the influential of earth--judges, senators, etc. The queen
of what is known as the greatest Christian kingdom of earth, on
whose possessions the light of day is said never to set, called the
"Christian Queen," is known by many to be a "Spiritualist." It is
coming before people in a way that commands attention, and
those who do not realize it to be the work of Satan, are almost
sure to regard it as a power of God.
The Rev. Joseph Cook, justly celebrated for his able defense of
the Bible and its Author, against the attacks of atheists and
infidels, such as Huxley, Darwin, Arnold, et al., has lately had
his attention aroused to the recognition of the growing influence
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of "Spiritualism," and having investigated the subject to some
extent, he recently delivered a lecture on the subject, in which he
expressed his belief that many of their tricks and performances
are done by no human power, and are actually supernatural. He
does not pretend to say how, or by what power, but claims that
not only himself, but some of the profoundest scientific minds of
Germany have reached the conclusion that Spiritualism cannot
be condemned as false by any scientific tests yet applied to it.
Nor is this power of Spiritualism difficult to account for if we
take the Bible as our authority and recognize it as the work of
Satan, whom Jesus designates "the prince of this world."--John
14:30. "The prince of the power of the air (spiritual power) the
spirit that now worketh in the children of disobedience."-- Eph.
2:2. And the same book is our authority for saying that
"Spiritualism" has not yet reached the climax of its power; its
powers are to increase wonderfully. Paul says, (1 Tim. 4:1,)
"Now the spirit [of God] speaketh expressly that in the latter
times some shall depart from the faith giving heed to seducing
[deceiving] spirits and doctrines of devils." Jesus says, "They
are the spirits of devils working miracles, which go forth unto
the kings of the whole world to gather them to the battle of that
great day of God Almighty."--Rev. 16:14.
2 Peter (2:4,) and Jude (6,) tell us, that when cast out of God's
presence as evil angels, they were bound by "chains of
darkness" "unto the judgment of the great day." Many Scriptures
have shown us that the closing part of the Gospel age is to be
upon the living a time of trial and trouble, preparing them for the
coming Millennial reign of Christ, and is called "the day of the
Lord"--"the great day"--"the great day of his wrath," etc. We
understand, then, that Satan and his angels have been limited;
might not appear except through human beings who willingly
gave themselves up to be "possessed of devils" or became his
"mediums." He has thus been confined or chained. But we claim
that this "day of the Lord"--day of the "presence of
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the Son of man"--has already commenced, that the Scriptures
prove it to be so; and if the chains of darkness restrain Satan
until "the great day," we should expect that very soon those
chains will be loosed and no longer restrain. (Any who expect
soon the loosing of those powers should, to be consistent,
recognize both "the day of the Lord" and the trial as
commenced.)
The facts correspond to this exactly. "Spiritualists" claim that
they are having more power to show their wonders, daily; and
they claim now (one case very recently) that the spirits can
materialize in broad daylight; and they promise wonderful
revelations and manifestations very soon. Now, materialization
of a spiritual being, just as they claim, has been possible all
along to the angels of God, of which we have many records--
angels on many occasions appearing as men. Jesus, as we have
seen, when born of the Spirit at his resurrection, a spiritual body,
("that which is born of the Spirit is spirit," was, as all other
spiritual beings, (good and evil) invisible to human sight, and in
making known his resurrection to his disciples he appeared in
various fleshly "forms" materialized.--Mark 16:12. These are the
powers which Satan has desired, but could not heretofore use,
because bound or limited, but which he will have when the
judgment (trial) of "the day of the Lord" begins. (Which we
believe is now.)
The trial of this "day" causes not only a "time of trouble" and
distress among nations, but it includes a trouble or fire upon the
living phase of the church. This church trouble comes first, and
we believe began in the spring of 1878, and is to result in the
purifying of faith; and will bring those who continue to bear the
name of Christian to the firm foundations of the teachings of the
Word of God. For all the errors of human traditions shall be
consumed as dross, wood, hay, stubble, in the fire (trial) of this
day. The apostle says, "think it not strange concerning the fiery
trial which shall try you (the church) as though some strange
[unforetold] thing happened unto you."--1 Pet. 4:12. For the fire
of that day shall try every man's work of what sort
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it is: "He that hath built [his faith] with gold, silver, and precious
stones [the truths of God's Word] the same shall remain. (His
faith will not be destroyed.) But if any man build with wood,
hay, stubble, (the teachings and creeds of man,) the same shall
suffer loss," etc.--1 Cor. 3:12-15.
This trial is "the trial of your faith," and in this "day of the Lord"
not only does the light of truth shine strongly and beautifully,
showing us the great prize of our high calling as we never saw it
before; revealing to us the present King, who causes us to sup
with him and feeds us with his truth which is "meat in due
season," giving strength needed in this day; but it is also a day
for the increase of the powers of evil, that the separation
between the wheat and tares (the children of the kingdom and
the children of the wicked one, Matt. 13:38,) may be complete.
Because of this struggle between truth and error, the real and the
false, Spiritualism, etc., Paul says, "My brethren, be strong in
the Lord and the power of his might. Put on the whole armor of
God, that ye may be able to stand against the wiles of the
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devil. For we wrestle not against flesh and blood [not against
human beings, but against evil spiritual beings] but against
principalities, against powers, against the rulers of the darkness
of this world, (Satan--the prince of this world)--John 14:30,
against spiritual wickedness in high (controlling) places.
Wherefore, [on this account] take unto you the whole armor of
God, that ye may be able to withstand [the spiritual wickedness-
-the devil's wiles] in the evil day [this day of the Lord's
presence-- day of trial.]...Stand, therefore, having your loins girt
about with truth and having on the breastplate of righteousness,
etc." --Eph. 6:11-14.
This same day of trial is referred to in Psalm 91, where only
those who have made God's "truth their shield and buckler
[support] are able to withstand the snares of the devil, the
'arrows' of infidelity, and the moral 'pestilence' of Spiritualism,
while thousands shall fall at their side."
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 In God I have found a retreat,
 Where I can securely abide;
 No refuge, nor rest so complete,
 And here I intend to reside.
 The pestilence walking about,
 When darkness has settled abroad,
 Can never compel me to doubt
 The presence and power of our Lord.
 A thousand may fall at my side,
 Ten thousand at my right hand,--
 Above me his wings are spread wide,
 Beneath them in safety I stand.
 His truth is my buckler and shield,
 His love he hath set upon me;
 His name on my heart he hath sealed,--
 E'en now his salvation I see.
 Songs of the Bride.
 There are portions of Scripture which seem to teach that during
this "Day of the Lord" there will be manifestations of the saints
as men in fleshly bodies--those who have been changed to
spiritual bodies like unto Christ's glorious body--and that they
will appear as he "appeared" after his resurrection, and do a
work of teaching as he taught the disciples, opening men's
understandings that they might understand the Scriptures.
We have seen that the coming of Moses, the first and second
times, to deliver Israel from Egypt, was a type of the two
comings of the Lord. The second time he came with power, and
"Aaron, the saint," was his mouthpiece before Pharaoh--during
the signs, etc. So we expect, that the living representatives of the
church, will sometime be used as the mouthpieces of their Lord
before the world [Egypt in type]. As there in type Jannes and
Jambres, and the other magicians under Satanic power, opposed
and hindered for a time the effect of the wonderful powers
wrought through Aaron, so we anticipate that in the antitype,
when the
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living church is used as the Lord's mouthpiece, they will be
withstood and their teachings controverted by the same spiritual
wickedness--"Spiritualism"--which will seek to do the same
things and partly be able. Paul seems to refer directly to this in 2
Tim. 3:1-8, when, after saying, "In the last days [of the age]
perilous times shall come," etc., he adds: "Now, as Jannes and
Jambres withstood Moses, so do these also resist the truth ...but
they shall proceed no further; for their folly shall be manifest
unto all men as theirs also was."
We suggest again, then, that every counterfeit is a proof of a
genuine; second, that none but valuable things are counterfeited;
and third, that a counterfeit must resemble the genuine very
closely, or it would not deceive. Already, Spiritualists are
talking much as we do, of "the good time coming," the "glorious
day," and even declare that Jesus is present, etc. This is an old
practice with our opponent. At the first advent the devils knew
Jesus, and, crying out, said: "Thou art Christ, the Son of God;"
and he, rebuking them, suffered them not to speak, "for they
knew that he was Christ."--Luke 4:41. (See also Paul's
experience, Acts 16:17.) Yes, "the devils also believe and
tremble."--James 2:19. And no doubt they would fain call some
of us Spiritualists, both for the purpose of bringing to their credit
our knowledge of God's Word and plan, and to seek to offset the
value and effect of our Bible teaching, by claiming us as one
with themselves.
But, beloved, "believe not every spirit, but try the spirits
whether they be of God" or of Satan. "By their fruits ye shall
know them." That system, by whatsoever name it calls itself,
whose time and talent is spent in doing useless and foolish
things, and making use of supernatural power to obtain money;
which appeals merely to the human credulity, and neither seeks
nor develops an increase of faith and love toward God and men;
ignores Jesus and the plan of salvation; repudiates the Bible;
whose tendency is toward things earthly, sensual, devilish--
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"Free-loveism," etc.--is not of God, but bears unmistakable signs
of Satan being its author.
On the contrary, a system based not on forbidden and pretended
communications with the dead, but upon the Word of God only;
whose teachings tend to the glory of both the Father and his Son,
our Lord; which seeks to unfold to those who have "ears to
hear" and "eyes to see" the glorious beauty and grandeur of
God's plan of salvation, of which Jesus is the recognized
foundation; which tends not to the ignoring of any part of the
Word, but to a searching of the Scriptures daily; which tends
toward and teaches that the prize of our high calling is
obtainable only by patient perseverance in well-doing--the death
of the old nature and newness of life as a new creature in Christ
Jesus, bears unmistakably the stamp of God, and is of God-- for
it speaks according to his Word. ====================
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 PART IV.
 ----------
 THE DAY OF JUDGMENT.
 VERY confused notions are held by many as to the work of
judgment in the future age. The popular idea on the subject
being something like this:
The Father, robed as a judge, with stern aspect, is seated on a
great white throne. By his side stands the Savior with loving
eyes and pleading face. The world of mankind is marshaled
before him. They come up in close ranks, and with downcast
faces toward the Judge. The very large majority are commanded
to depart toward the left. Trembling with despair they hurry
away, and are at once seized by a guard of demons, and swiftly
dragged, shrieking with terror, down--down--down. In the
advancing throng, there comes now and then one, who is at once
recognized by the Savior as a true Christian, and introduced to
the Father as such, who welcomes him to the right hand, where
he is immediately crowned, and seated with the angels to view
the remainder of the solemn scene. This separating work is to
continue until all who have ever lived have passed the tribunal;
the whole period of time occupied, being something less than
twenty-four hours, thus constituting "the day of judgment." The
greater number of these, it is generally thought, have already
been once judged (at death) and allotted to their final destiny in
heaven or hell, but for some inconceivable reason they are
brought again before the judgment seat, and are again remanded
to their former condition.
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 While some features of this picture are drawn from symbolic
Bible imagery, the conception as a whole is very far from being
a scriptural one. As to the gathering of the world before the
Judge in a kind of military review, and the immediate separation
of the classes, while it is the likeness in the figure, it is of
necessity as far from the real as a type is from its antitype.
THREE GREAT PERIODS OF SEPARATION
are, we think, clearly revealed in God's Word: "The separation
of the chaff from the wheat," Matt. 3:10,12; "the tares from the
wheat," Matt. 13:37,43; and "the sheep from the goats," Matt.
25:31.
The first separation is in the past, occurring in the "harvest," or
end of the Jewish (aion) age. Jesus himself, while on earth,
thoroughly purged the floor of the Jewish house, gathered the
wheat into the Gospel church, and cast the chaff into a fire,
which, culminating at the destruction of Jerusalem, burns even
yet against the Jew. So far from marshaling that nation in rank
and file before him, they were not even aware of the test then
made, and were condemned because they knew not the time of
their visitation.--Luke 19:44.
The second great separation was due to take place at the end of
this aion [age], i.e., closing period of the Gospel dispensation.
This work has actually been going on in our midst, and the
world and worldly church know nothing of it. So in the last great
harvest in the age of judgment: God's truth, the two-edged
sword, will quietly, but surely, do the dividing work; and that
Word not spoken but written, will plainly manifest the sheep and
the goats.
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THE TERM "DAY"
in Bible times, as now, was frequently used to cover a long but
definite period; as, for instance, "The day" in which "Jehovah
God made the earth and the heavens." Gen. 2:4. "The day of the
temptation in the wilderness." Heb. 3:8. [40 years.] "The day of
salvation." 2 Cor. 6:2. [Gospel dispensation.]
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 As to the period comprised in "the day of judgment," if the
student will but faithfully use a reference Bible or a
concordance, and find the amount and kind of work to be
accomplished "in that day," he will soon be glad to accept of
Peter's explanation of it, that "one day is with the Lord as a
thousand years;" and believing the Revelation of Jesus Christ,
rejoice in the promise there given, to "reign with him a thousand
years." As to
THE KIND OF JUDGING
which is to be carried on, we must consult the Word if we would
get the truth. Turn to the book of "Judges," and we find that after
the death of Joshua, the Israelites forsook Jehovah, and
worshipped Baal. To bring them to their senses, their enemies
were allowed to triumph over them. When they repented,
"Jehovah raised up judges, who delivered them out of the hand
of those that spoiled them." For instance, "When the children of
Israel cried unto Jehovah, Jehovah raised up a deliverer Othniel.
And the spirit of Jehovah came upon him, and he judged Israel,
and went out to war, and prevailed, and the land had rest for
forty years," until Othniel died. Thus it continued through the
period of the judges until Samuel, who "judged Israel all the
days of his life." When Samuel had grown old, the Elders of
Israel asked him for "a King to judge us like all the nations."--1
Sam. 8:5,20.
A judge then, in those days, was a person eagerly sought after; a
ruler to be desired; who would deliver his people from
oppression, administer justice to the wronged, and bring peace
and joy to those over whom he exercised authority.
The world, and even the Church, at the present day, led astray
by an unscriptural theology, puts far away the idea of Christ's
presence to judge [rule] the world as something to be dreaded by
all. Not so the heaven inspired prophets of old. To them it was
one grand and glorious epoch, for which, as Paul said, "creation
groaneth."
Listen to David and the sweet singers of Israel, in the first
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psalm sung by the first divinely-appointed choir, at the home
bringing of the ark:
 Let the heavens be glad,
 And let the earth rejoice:
 And let men say among the nations, Jehovah reigneth.
 Let the sea roar, and the fullness thereof:
 Let the fields rejoice, and all that are therein.
 Then shall the trees of the wood sing aloud,
 At the PRESENCE of JEHOVAH,
 BECAUSE HE COMETH
 TO JUDGE THE EARTH.
 O give thanks unto Jehovah, for he is good,
 FOR HIS MERCY ENDURETH FOREVER."
We might multiply quotations like the above, but they ought to
be familiar to the faithful student of the Word.
WHY
did "all the holy prophets since the world began" long for "that
day" when the Anointed should be present to rule, to reign, to
judge?
WHY does all Christendom of this age shrink at the bare
mention of that day? Because they do not comprehend the
nature of the work of that day, nor the grandeur of its results,
while the prophets spoke as they were moved by the Holy Spirit
of God, who knew what he himself had planned and purposed.
IN "THE DAY OF THE LORD,"
as in the days of creation, there is an evening and a morning. So
the Jews kept their time: beginning their day with evening. It is
God's order--first the cross, then the crown. The night was forty
years long to the children of Israel. To the Gospel church it has
been many centuries. So the nations in the coming age must first
run the race before they receive the prize for which they run.
And during their trial, as in ours, there must be "weeping for a
night; but joy cometh in the morning."
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 Many, who have failed to "search the Scriptures," as
commanded, have seen only this night of darkness; and it has
hung before them like a funeral pall, cutting off the light of
glory beyond.
A DARK NIGHT
is indeed closing over a sleeping church and a blind world,
during which many woes will be poured out upon them. But
when they have well learned the lesson of obedience through
suffering, as all past overcomers have, they reap a blessed
reward.
The day of judgment, then, divides itself into two parts. First, a
"time of trouble," during which the nations will be subdued, and
humbled, and taught the lesson of Nebuchadnezzar their type,
"that the Most High ruleth in the kingdom of men, and giveth it
to whomsoever he will." Secondly, a morning, in which the Sun
of righteousness will rise with healing in his wings, driving
away the mists of ignorance and superstition; destroying the
miasma of sin, and bringing light and life and love to the
downtrodden sons of men. During the first-named period, such
scriptures as the following have a fulfillment:
"Behold, the day of the LORD cometh, cruel both with wrath
and fierce anger, to lay the land desolate: and he shall destroy
the sinners thereof out of it. For the stars of heaven and the
constellations thereof shall not give their light; the sun shall be
darkened in his going forth, and the moon shall not cause her
light to shine. [Symbolical of a spiritual night.] And I will
punish the world for their evil and the wicked for their iniquity;
and I will cause the arrogancy of the proud to cease, and will lay
low the haughtiness of the terrible."--Isa. 13:9,11. "Ask of me,
and I shall give thee the heathen for thine inheritance, and the
uttermost parts of the earth for thy possession. Thou "shalt break
them with a rod of iron; thou shalt dash them in pieces like a
potter's vessel."--Psa. 2:8,9.
Unquestionably the kingdoms of this world are loyal to their
prince. They are mainly controlled by evil, selfish, corrupt men,
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the agents and representatives of the "Prince of darkness," who
do his will.
When the new Prince takes control, the dominion is to be given
into new hands, and the Lord proclaims: "I will overthrow the
throne of kingdoms and I will destroy the kingdoms of the
Gentiles."--Hag. 2:22.
Thus by "breaking in pieces"--throwing down--"the kingdoms of
this world become the kingdoms of our Lord and his Christ,"
who shall reign forever.--Rev. 11:15. Under the new rule there
will be new rulers, and we read, "The saints of the most High
shall take the kingdom, (dominion) and possess the kingdom
forever."--Daniel 7:18. Again, "All nations, tongues, people,
etc., shall serve and obey him." At present they do not, and they
must be brought, by chastisement, to submission; and this is
accomplished in "The day of the Lord." The overthrow of
nations and society will necessarily involve individual trouble.
But, "When the judgments of the Lord are in the earth the
inhabitants of the world will learn righteousness."-- Isa. 26:9.
"That day is a day of wrath, a day of trouble and distress, a day
of wasteness and desolation, a day of darkness and gloominess. I
will bring distress upon men, and they shall walk like blind men,
because they have sinned against the Lord. Neither their silver
nor their gold shall be able to deliver them, in the day of the
Lord's wrath."--Zeph. 1:15. "Therefore wait ye upon me, saith
the Lord, until the day that I rise up to the prey: for my
determination is to gather the nations, that I may assemble the
kingdoms, to pour upon them mine indignation, even all my
fierce anger: for all the earth shall be devoured with the fire of
my jealousy. For then I will turn to the people a pure language,
that they may all call upon the name of the Lord, to serve him
with one consent."--Zeph. 3:8. So extreme is the trouble here
described, that the world is said to be burned up by the Lord's
anger--yet it has a good effect, for after all the indignation
against and destruction of governments, the people remain.
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[The destruction is one of governments,] and having
experienced the misrule of the "Prince of this world" they are
prepared to have the Lord take "his great power and rule," and to
"serve the Lord with one consent."
Rev. 6:15, figuratively describes that time of falling of
kingdoms when every mountain (kingdom) and island shall be
moved. The kings and chief ones, as well as bondmen, will
recognize in this trouble that "the great day of his wrath is
come," and will seek to make alliances and to hide themselves
from the sure coming storm. They will seek to be covered and
protected by the great mountains (kingdoms) of earth and to be
hid in the great rocks of this world's societies, (Masonic, Odd-
Fellows, etc.;) but they shall not be able to deliver them in the
day of the Lord's anger, for "all the kingdoms of the world shall
be thrown down," and instead of these mountains (kingdoms)
"the kingdom of the Lord becomes a great mountain, and fills
the
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whole earth."--Daniel 2:35,45. Malachi 4:1 describes the coming
day of trouble and sees the anger of the Lord there displayed --
"the fire of God's jealousy." "Behold the day cometh, that shall
burn as an oven; and all the proud, and all that do wickedly shall
be stubble, and the day that cometh shall burn them up." Here
the wicked are symbolized by stubble, God's wrath by fire, and
the righteous by "calves of the stall." Vs. 2.
"The heathen raged, the kingdoms were moved: he uttered his
voice, the earth melted;...Come, behold the works of Jehovah,
what desolations he hath made in the earth. He maketh wars to
cease unto the ends of the earth: he breaketh the bow, and
cutteth the spear in sunder; he burneth the chariot in the fire. Be
still, and know that I am God; I will be exalted among the
heathen, I will be exalted in the earth."--Psa. 46:6,10. How does
he make wars to cease? Evidently by the "desolations" above
mentioned. The nations will be so satiated with bloodshed; and
by bitter experience, will so realize the misery of injustice, and
oppression, and sin, that they will loathe themselves and their
ways, and will willingly turn and seek for
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purity and peace. But to produce this effect, the command will
first go forth: "Proclaim ye this among the Gentiles: Prepare
war, wake up the mighty men, let all the men of war draw near;
let them come forth:
BEAT YOUR PLOWSHARES INTO SWORDS,
and your pruning hooks into spears: let the weak say, I am
strong."--Joel 3:9,10. The dreadful lesson of the exceeding
sinfulness of sin, will be learned in time, and well learned, for
"thy people shall be willing in the day of thy power."--Psa.
110:3. Then after they have been brought to a condition of
willingness to let "this man (the Christ of God) reign over
them," we find as a result of his judgeship, they shall
BEAT THEIR SWORDS INTO PLOWSHARES,
and their spears into pruning hooks: nation shall not lift up
sword against nation, neither shall they learn war any more." --
Isa. 2:4.
The preceding verses tell us when this blessed time will come,
and also other events in this glorious day of Christ's presence, as
judge over all the earth. "It shall come to pass in the last days,
that the mountain [government or kingdom] of the Lord's house,
['whose house are we'--Heb. 3:6.] shall be in the top of the
mountains, [place of power], and shall be exalted above the
hills, [kingdoms of earth], and all nations shall flow unto it. And
many people shall go and say, come ye, and let us go up to the
MOUNTAIN of Jehovah, to the HOUSE of the God of Jacob;
and he will teach us of his ways, and we will walk in his paths:
for out of Zion [the New Jerusalem--heavenly government] shall
go forth the law and the word of Jehovah from Jerusalem"
[restored earthly Jerusalem and her priesthood.]--Isa. 2:3.
At this time (end of "time of trouble,") the nations will have
been subdued, and gladly they will submit to the righteous
control of the new heavenly kingdom; and here is the
introduction of the Millennial reign. Notice, they say: "Come, let
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us go up to the Mountain of the Lord,"--or, let us submit to the
new kingdom of God,--"and he will teach us of his ways, and we
will walk in his paths." After the terrible experience of the time
of trouble, they will be glad to forsake their own ways. How
gladly will they then learn that his "ways are ways of
pleasantness, and all (his) paths are peace." Here will be the
silver lining of that dark storm-cloud of the "day of wrath"--
"When the judgments of the Lord are in the earth, the
inhabitants of the world will learn righteousness."--Isa. 26:9.
 Behind a frowning Providence
 He hides a smiling face.
During the one thousand years thus introduced, Satan is bound,
evil restrained, that the people may be deceived no more, and
the Lord and his Bride (the saints), as kings and priests, shall
rule and teach them. None need then say to his neighbor: Know
thou the Lord? for all shall know him, from the least to the
greatest. The way of life will then be so plain that the wayfaring
man, though a fool, shall not err therein. Yes, God's Word will
then be an open book to all the world, and all its present
seeming contradictions will then shine forth as beautifully
harmonious as they now do to us, who have come to understand
the glorious plan of the ages.
A thousand years of such ruling and teaching! How it will lift
from the redeemed world the curse--ignorance, misery and
death; restoring perfection, harmony, peace and beauty. This
thousand years is the time, during which all the nations are
gathered before the judgment seat of Christ. It is their judgment
day--one thousand years.
During all that time, God's truth, as a two-edged sword, will be
quietly, but surely as now, doing a separating work, dividing the
sheep from the goats,--Matt. 25:31-46. The great mass of
mankind will learn God's ways, and delight to walk therein.
These he calls his sheep--followers, and during the age they are
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gradually gathered to his right hand--place of favor--and in the
end of the age the Lord thus addresses them: "Come ye blessed
...inherit the kingdom prepared for you from the foundation of
the world."
The earthly kingdom or dominion was intended and prepared for
human (earthly) beings. It was given originally to the earthly
Adam. ["Let him have dominion over the beasts of the field, the
fowl of heaven, and the fish of the sea."] He was to be the Lord
of Earth, governing it in harmony with the heavenly
government. This dominion he lost through disobedience and
sin, and it passed under the control of "him that hath the power
of death, that is, the devil"--the prince of this world, "who now
ruleth in the hearts of the children of disobedience." This
dominion, purchased or redeemed for mankind by Jesus (and his
body,) is to be restored to them, when they have been restored to
the perfect condition, where they shall again be in harmony with
God's government, and be able to wisely exercise the governing
power. To these the Lord will say, "Come, inherit the kingdom
prepared for you." [Let no one confound this earthly dominion
with the spiritual--heavenly kingdom inherited by Jesus and
shared by his Bride--the overcomers of the Gospel Age. "To him
that overcometh will I grant to sit with me in my throne."]
Why, say they, are we considered worthy of such honor?
Because, replies the King, you have done good unto some of
these --God's children--"my brethren"--your neighbors and
brethren also--and thus have showed your ready obedience to
the one great law of the heavenly kingdom which includes all
others-- Love. But there will be some, even in that glorious time
of favor and blessing, who will not have this man (Christ) to rule
over them, and who show their indisposition to do God's will by
neglecting others and selfishly gratifying their own desires. But
one will (the will of God) is to regulate and continually control
the universe, and that will or law is expressed in one word--
LOVE-- for "God is Love," and "Love is the fulfilling of the
Law."
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 During the Millennial reign Christ "puts all enemies under his
feet"--puts down all rule, authority and power opposed to God,
ultimately destroying "the goats." "These shall go forth into
aionion cutting off;" [death] (Matt. 25:46, Diaglott), i.e., these
shall be forever cut off from that life which they had a second
time forfeited. They had been redeemed from the Adamic death
by the precious blood of Christ, but having despised the
privileges thereafter offered under his kingdom, "there
remaineth henceforth no more sacrifice for sins." The
destruction of Satan is due at the same time.--Rev. 20:10 and 15.
Thus, with all things subjected to the will of God, the Son shall
deliver up earth's dominion to God, even the Father, (1 Cor.
15:28), whose will then will be "in all," and done in earth as in
heaven.
Then the first dominion, lost by Adam, will have been restored
in the Second Adam, (the spiritual), and the restored race will be
so in harmony with God as to rule their dominion in accordance
with his law--LOVE.
A better illustration of man's dominion over earth, yet
subservient to the laws of God's kingdom, cannot be made than
that which is afforded in the government of this country. Each
State is permitted to govern itself--make its own laws, etc., so
long as it is in harmony with the government of the United
States. Just so the dominion of Earth, which has been preparing
for mankind since the foundation of the world, will be restored
to him, when he is prepared to rule it in harmony with the
heavenly kingdom--which kingdom is an everlasting kingdom,
enduring throughout all generations.--Psa. 145:13.
They shall have everlasting life, as Adam had it, viz., so long as
they remain obedient to God's will, which will be ever, since
they will have learned the evil effects of any other way than his.
With these thoughts of the "Day of Judgment" and its beneficial
results to mankind, we are prepared to read intelligently Psalm
47, which we quote:--
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 "JEHOVAH REIGNETH;
Let the earth rejoice; let the multitude of isles be glad.
Clouds and darkness are round about him:
Righteousness and judgment [justice] the establishment of his throne.
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A fire goeth before him,
And burneth up his enemies round about,
His lightning [truth] enlighteneth the world:
The earth [nations] saw and trembled.
The hills [earthly governments] melted like wax at the presence of Jehovah.
At the presence of the LORD of the whole earth.
The Heavens [immortalized saints in heavenly places] declare his righteousness,
and all the people see his glory.
Zion heard and was glad:
And the daughters of Judah rejoiced,
Because of thy JUDGMENTS, O Jehovah."
 ----------
WOULD THERE BE ROOM FOR THEM ON THE
EARTH IF THE BILLIONS OF THE DEAD WERE
RESURRECTED?
 This is an important point. What if we should find that while
the Bible asserts a resurrection for all men, by actual
measurement they could not find a footing on the earth--what
then? It is frequently asserted, by people who should know
better, that the earth is one vast cemetery. Now let us see; figure
it out for yourself and you will find this an error: you will find
that there is room enough for the "restitution of all things, which
God hath spoken by the mouth of all his holy prophets."--Acts
3:21.
Let us, in this calculation, assume that it is six thousand years
since the creation of man, and that there are one billion four
hundred million people now living on the earth--(the largest
estimate.) Our race began with one pair, but that none should
think us illiberal, let us calculate that there were as many people
then, as now--(one billion four hundred millions,) and further,
that there never was less than that number at any time. (Actually
the flood reduced the population to eight persons.)
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Again we will be liberal and estimate three generations to a
century, or thirty-three years to a generation, while, according to
Gen. 5, there were but eleven generations from Adam to the
flood, a period of one thousand six hundred and fifty-six years,
or about one hundred and fifty years to the generation.
Now let us see: six thousand years are sixty centuries; three
generations to each would give us one hundred and eighty
generations (since Adam.) One billion four hundred million to a
generation would give two hundred and fifty-two billion as the
total number of our race from creation until now, according to
our liberal estimate, which is probably about twice the actual
number.
Where shall we find room enough for this great multitude? Let
us measure the land. The State of Texas (United States) contains
two hundred and thirty-seven thousand square miles. There are
twenty-seven million eight hundred and seventy-eight thousand
four hundred square feet in a mile, and, therefore, six trillion six
hundred and seven billion one hundred and eighty million eight
hundred thousand square feet in Texas. Allowing ten square feet
as the surface covered by each dead body, we find that Texas, as
a cemetery, would at this rate hold six hundred and sixty billion
seven hundred and eighteen million eighty thousand bodies, or
nearly three times as many as we calculated had lived on the
earth.
A person, standing, occupies about one and two-third square feet
of space. At this rate the present population of the earth (one
billion four hundred million) could stand on an area of eighty-
six square miles; an area much less than that of the city of
London, England, or the city of Philadelphia, United States. And
the island of Ireland (area thirty-two thousand square miles)
would furnish standing-room for more than twice the number of
people who have ever lived on the earth, even at our liberal
calculation.
 ====================
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 PART V.
 ----------
 "THE CHRIST OF GOD."
 THE word Christ or Kristos is a Greek word, introduced into
our English language, but not translated into it. Its translation is,
ANOINTED.
"Unto us a child is born," etc., and "they shall call his name
Jesus." The name Jesus means Deliverer or Savior, and the child
was named in view of a work he was to do; for we are told, "he
shall save his people from their sins." Jesus was always his
name, but from the time of his baptism, when the Holy Ghost
descended upon him and anointed him as the High Priest,
preparatory to his making "the sin offering" on the cross, and
thus accomplishing what is indicated by his name, his title has
been "The Anointed,"--Jesus "the Christ (anointed) of God."--
Luke 9:20. [Compare Acts 10:37,38.]
Jesus was frequently called by this title instead of by his name;
as English people oftenest speak of their sovereign as "the
Queen," instead of calling her by her name--Victoria.
But, as Jesus was in God's plan as the anointed one, before the
foundation of the world, so too THE CHURCH of Christ, was
recognized in the same plan; that is, God purposed to take out of
the world a "little flock," whom he purposed raising above the
condition of the perfect human nature, to make them "partakers
of
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the Divine nature." The relationship of Jesus toward these, is
that of "Head over all, God blessed forever;" "for he hath given
him to be head over the church (of the first-born) which is his
body." As Jesus was foreordained to be the anointed one, so we,
also, were chosen to the same anointing of the Spirit, as
members in his body and under him as our head. And so we read
(Eph. 1:3:) "God hath blessed us with all spiritual blessings in
Christ according as he hath chosen us in him before the
foundation of the world, that we should be holy and without
blame before him in love; having predestinated us unto the
adoption of children by Jesus Christ to himself...wherein he hath
made us accepted in the beloved." (See also vs. 20-23.) Again,
(Rom. 8:29,) "Whom he did foreknow he also did predestinate
to be conformed to the image of his Son, that he (head and
body) might be the first-born (heir) among many brethren."
God's plan of saving the world by a "restitution of all things,"
waits until first, this bride of Jesus--these members of the Spirit-
anointed body, shall be gathered out from the world according to
his purpose. God's intention being to display to the world his
wonderful and mighty "love wherewith he loved us," as we read
(Eph. 2:7,) "He hath raised us up together...in Christ Jesus, that
in the ages to come he might show the exceeding riches of his
grace (favor) in his kindness toward us in Christ Jesus;" for we
are "elect according to the foreknowledge of God the Father
through sanctification (setting apart) of the Spirit unto obedience
and sprinkling of the blood of Jesus Christ."--1 Pet. 1:2. This
shows us that the election is not an arbitrary one. God elected,
first, that Jesus should taste death for us, thus releasing us from
death; second, that the knowledge of this redemption should be
declared; third, that those who believe the proclamation should
be invited or called to become "partakers of the Divine nature,"
"heirs of God, joint heirs with Jesus Christ their Lord, if so be
that they suffer (death) with him that they might be also
glorified together," (Rom. 8:17)--his purpose being, that when
this "promised seed" is developed, that
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in, through, or by it, "all the families of the earth shall be
blessed."--Gal. 3:29. This seed is to crush the serpent's head,
(Rom. 16:20,) thus destroying evil, and bringing about "the
restitution of all things."
To be thus a part of "The Seed," "The Christ," we must see to it
that we comply with the conditions, [suffer death with him if we
would be found in him,] thus making our calling and election
sure. We make sure of our being part of the elect company by
obedience to the call: for, "They that are with him are called,
and chosen, and faithful."--Rev. 17:14. Being faithful to the call
insures our position among the chosen. "They that follow the
Lamb whithersoever he goeth," in the future, are the same that
bend every power and lay aside every weight to "walk in his
footsteps" here.
A beautiful illustration of our oneness with Jesus, as members of
his body, is shown in the anointing of Aaron as high priest. All
of the anointing oil [type of the Holy Spirit] was poured upon
the head; the under priests stood by, their heads covered with
bonnets, (Lev. 8:13,) indicating thereby that they were not the
head. Aaron, who stood with uncovered head, was the head of
their priesthood. They took part in the ceremony, and were
anointed symbolically in him as members of his body, for the oil
poured on the head ran down over the members of the body, as
we read, (Ps. 133:2,) "It ran down the beard, even Aaron's beard:
that went down to the skirts of the garments." So we, who claim
not to be the head, but members in Christ's body, receive full
anointing by the same spirit. "For as the body is one, and hath
many members, and all the members of that body, being many,
are one body; so also is Christ, for by one spirit are we all
baptized into one body."--1 Cor. 12:12. "As many of us as were
baptized into Jesus Christ were baptized into his death."--Rom.
6:3.
Our oneness with Jesus, as members of the Christ-- anointed
body--may be clearly illustrated by the figure of the pyramid:
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 The topstone is a perfect pyramid of itself; other stones may be
builded under it, and if built in exact harmony with all the
characteristic lines of the topstone, the whole mass will be a
perfect pyramid. How beautifully this illustrates our position as
members of "The Seed"--"The Christ;" joined to, and perfectly
in harmony with our head, we are perfect; separated from him,
we are nothing.
Jesus, the perfect one, has been highly exalted, and now we
present ourselves to him, that we may be formed and shaped
according to his example, and that we may be built up as a
building of God. In an ordinary building there is no "chief
corner-stone;" but in our building there is one chief corner-
stone, the "topstone," as it is written, "Behold, I lay in Zion a
chief corner-stone, elect, precious"--"to whom coming as unto a
living stone...ye also as lively (living) stones are built up a
spiritual house, an holy priesthood, to offer up spiritual
sacrifices acceptable to God by Jesus Christ."--1 Pet. 2:4-6.
And, very soon, we trust, the union between Jesus and the body
will be complete, as expressed by the Prophet: "He shall bring
forth the headstone, thereof, with shoutings of grace, grace unto
it."
And, dearly beloved, many blows and much polishing must we
have--much transforming we must undergo, and much
conforming unto his example, under the direction of the great
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Master-builder; and in order to have the ability and ideality of
the builder displayed in us, we will need to see that we have no
cross-grained will of ours to oppose or thwart his will being
done in us; we must be very childlike and humble--"Be clothed
with humility, for God resisteth the proud, but giveth grace to
the humble. Humble yourselves, therefore, under the mighty
hand of God, that he may exalt you in due time."--1 Pet. 5:6.
 ====================
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 PART VI.
 ----------
 THE PLAN OF THE AGES.
EXPLANATION OF THE CHART.
 KEY.--K, the plane of Glory; L, the plane of Perfect Spiritual
Being; M, the plane of those Begotten of the Spirit; N, the plane
of Human Perfection; P, the plane of Typical Perfection; R, the
plane of Depravity and Sin. a, Adam; b, the World; c, Abraham;
d, the World; e, Israel; f, a Time of Trouble; g, Jesus; h,i,k,l,
Christ Jesus; n, the "Little Flock;" m, the "Great Company;" p,
Justified Persons; q, Hypocrites; r, Christ; s, the "Little Flock;" t,
the "Great Company;" t,u,v, "Babylon" Falling; S, the "Day of
the Lord" Trouble; w,x, Christ and Bride Enthroned; y, the
"Great Company" before the Throne; z, Israel Restored; W, the
World; T, the "Gate;" U, the "Brazen Altar;" V, the "Laver;" X,
the "Golden (Incense) Altar."
 ----------
 In the chart illustrative of this topic, we have sought to aid the
mind through the eye, to understand something of the
progressive character of God's plan; also, the progressive steps
which must be taken by all who ever attain to the divine nature.
First, we have an outline of the various dispensations, A,B,C.
The first (A) lasting from man's creation to the flood; the second
(B) from the flood to the commencement of the Millennial reign
at the second advent; and the third, or "Dispensation of the
fullness of times," (C) lasting from the beginning of Christ's
reign for untold ages--"ages to come."--Eph. 2:7.
These three great dispensations are frequently referred to in
Scripture: A being called "the world that then was;" B is called
by Jesus "this world;" by Paul "the present evil world;" by Peter
"the world that now is." C is called "the world to come, wherein
dwelleth righteousness," thus contrasting it with the present evil
time. Now evil rules and the
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righteous suffer, while in the world to come the rule is to be
reversed; righteousness will rule and evil-doers will suffer, and
finally all evil be destroyed, so that every knee shall bow and
every tongue confess to the glory of God.
Secondly, we find that the two last of these dispensations (B and
C) are composed of various ages--each of which as a successive
step leads upward and onward in God's plan. Age D was the one
during which God's plan was represented and typified by such
patriarchs as Abraham, Isaac and Jacob, etc.
Age E is the Jewish age, or the period from the death of Jacob,
during which all of his posterity are treated of God, as his
especial charge--his favored people. To these he showed special
favors and declared--"You only have I known (recognized with
favor) of all the families of the earth."--Amos 3:2. These as a
nation were typical of the Gospel Church--the "holy nation--the
peculiar people." The promises, etc., made to them were typical
of "better promises" made to us. Their journey through the
wilderness to the land of promise (Canaan) was typical of our
journey through the wilderness of sin to the heavenly Canaan.
Their sacrifices justified them typically and not really, "for the
blood of bulls and goats...can never take away sin." But in the
Gospel age (F) we have the "better sacrifices," which do make
atonement for the sins of the whole world. We have the "royal
priesthood," of which Jesus is the chief, or "head," composed of
all those who offer themselves to God "living sacrifices," holy
and acceptable, through Jesus Christ. In the Gospel age we find
all the realities of which the Jewish age and its services and
ordinances were but a shadow --the Law being "a shadow of
good things to come."--Heb. 10:1. Theirs was all typical, ours is
all real.
The Gospel age (F) is the period during which the body of
Christ is called out of the world, is shown the crown of life and
the exceeding great and precious promises whereby (by
obedience to the promises and high calling) they may become
partakers
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of the divine nature.--2 Pet. 1:4. Evil is still permitted to reign
over or rule the world, in order that by contact with it, these may
be tried to see whether they be willing to give up the human--a
living sacrifice--being made conformable to Jesus' death, that
they may be also in his likeness in the (First) resurrection. G is
the Millennial age (one thousand years,) during which Christ
Jesus shall reign and rule and thereby bless all the families of
the earth, accomplishing the "restitution of all things spoken by
the mouth of all the holy prophets."-- Acts 3:19-21. With this
age sin and misery and death shall be forever blotted out, for "he
must reign until he hath put all enemies under his feet....The last
enemy that shall be destroyed is death"--the Adamic death.
During this reign and associated in it with Jesus, will be the
church called the Bride-- his body--"To him that overcometh
will I grant to sit with me in my throne even as I overcame and
am set down (during the Gospel age) with my Father in his
throne." Blessed privilege to be thus intimately associated with
our Lord in the great work of blessing all men--as "kings and
priests unto God." H shows "ages to come;" ages of perfection,
blessedness and happiness for all, but regarding the work of
which Scripture is silent.
The "HARVEST" at the end of the Jewish age was a period of
forty years, lasting from the beginning of Jesus' ministry, when
he was anointed of God by the Spirit (Acts 10:37,) and began his
ministry (A.D. 30,) until the destruction of Jerusalem (A.D. 70.)
In this harvest the Jewish age ended and the Gospel age began.
There was a lapping of the ages, as you will note, by careful
examination of the diagram.
The Jewish age ended in a measure when, at the end of Jesus'
three and one-half years' ministry, he gave them up, saying:
"Your house is left unto you desolate."--Matt. 23:38. Yet, there
was favor shown them for three and one-half years after this by
the confining to them of the Gospel call, in harmony with the
prophet's declaration (Dan. 9:24-27,) regarding seventy weeks
(of years) of favor toward them; and "in the midst of the
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(seventieth) week," Messiah should be cut off (die), but not for
himself ("Christ died for our sins:") and thus did he cause the
sacrifice and oblation to cease in the midst of the week--three
and one-half years before the expiration of the seventy covenant
weeks. When the true sacrifice had been made, of course, the
typical ones would no longer be recognized by Jehovah.
There was then a more complete sense in which that Jewish age
ended with the end of the seventieth week or three and one-half
years after the cross--(after which the Gospel was preached to
the Gentiles also--beginning with Cornelius.)--See Acts 10:45.
This ended their age so far as the Jewish church
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was concerned; but their national existence terminated in the
great time of trouble which soon followed, resulting in the
destruction of their city and nation.
In that "harvest" the Gospel age had it beginning also: this age is
designed for the development and trial of "the Christ of God"--
head (Jesus) and body (the church.) It is the Spirit dispensation,
hence, it is proper to say that the Gospel age began with the
anointing of Jesus (our head) "by the Holy Ghost, with power,"
(Acts 10:38; Luke 3:22; 4:1,18,) at the time of his baptism;
while in another sense we might say that it commenced at
Pentecost, three and one-half years later, when the Spirit came
upon his body, which is the church.
A "HARVEST" will constitute the closing period of the Gospel
age, during which there will again be a lapping of ages--the
Gospel age ending and the Restitution or Millennial age
beginning. This age closes by stages, as did its pattern or
"shadow" --the Jewish age. As there, the first seven years of the
harvest were devoted in an especial sense to a work in and for
the Jewish church and were years of favor; so here we find a
similar seven years marked as having the same meaning and
bearing upon the Gospel church, to be followed by a period of
trouble (judgments --seven last plagues, etc., called "fire,") upon
the nations of the world as a punishment for wickedness, and as
a preparation for the reign of righteousness; of which more
again.
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THE PATH TO GLORY.
 K,L,M,N,P,R, each represent different planes. N is the plane of
perfect human nature (sinless, undefiled.) Adam was on this
plane before he sinned; from the moment of disobedience he fell
to the depraved or sinful plane, R. The world has been on that
same plane since--fallen far below perfection of manhood. P
represents the plane of typical justification, reckoned as effected
by sacrifices of the "Law;" but it was not actual perfection, for
"the Law made nothing perfect."
N is not only the plane of human perfection, as represented by
the perfect man, Adam, but it is the plane occupied by all
justified persons. "Christ died for our sins according to the
Scripture," and in consequence every believer in Christ--all who
accept of his perfect and finished work as their justifier, are,
because of their faith, reckoned of God, justified or perfect men
--as though they had never been sinners. In God's sight then, all
believers in Christ's sacrifice are on the N plane, viz., human
perfection. This is the only standpoint from which man may
approach God, or have any communion with him. All on this
plane (N) God calls sons (human sons--Adam before sin was
thus a son, Luke 3:38.)
During this Gospel age God has made an offer to the justified
human beings, telling them that on certain conditions they may
cease to be earthly, human beings and become heavenly spiritual
beings--like unto the angels--like unto Christ's glorious body.
Some believers--justified persons--are satisfied with what joy
and peace they have, through believing in the forgiveness of
their sins, and heed not the voice which calls them to come up
higher; others moved by the love of God, as shown in their
ransom from sin, say, "Lord what wilt thou have me to do?" To
such the Lord answers through Paul:--"I beseech you brethren,
by the mercies of God, that ye present your bodies a living
sacrifice; holy, acceptable to God, your reasonable service."--
Rom. 12:1. Paul, what do you mean by our giving ourselves
living sacrifices? I mean that you shall consecrate and give
every power,
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which you possess, to God's service, that henceforth you shall
live not for self, nor for friends, nor family, nor for the world,
nor for anything, but for and in the service of him, who bought
you with his own precious blood.
But Paul, surely God would not accept of blemished or
imperfect sacrifices, and since we all became sinners through
Adam, we cannot surely be sacrifices, can we? Yes, beloved, it
is because you are holy that you are acceptable sacrifices, and
you are holy and free from sin, because God has justified you
from all sin freely through Christ's death.
As many as obey the call of Paul, rejoicing to be accounted
worthy to suffer reproach for the name of Christ--those who
look not at the things that are seen, but at the things that are not
seen--at the "crown of life," at "the glory that shall be revealed
in us," at "the prize of our high calling--in Christ Jesus"--these
consecrate themselves wholly to God and are from that moment
no longer reckoned men; but, as having been begotten of the
Holy Ghost through the word of truth--no longer human, but
henceforth spiritual children; they are now one step nearer the
prize than when they first believed. But their spiritual being is
yet imperfect; they are begotten, but not yet born of the spirit.
They are embryo spiritual children on plane M-- the plane of
spiritual begetting. Because begotten of the spirit, therefore they
are no longer reckoned human, but spiritual; for the human
nature once theirs--once justified, they have now given up, or
reckoned dead--a living sacrifice, holy, acceptable and accepted
of God. They are now new creatures in Christ Jesus, old things
(human hopes, and will and all) are passed away and all things
are become new, for "ye are not in the flesh but in the spirit, if
so be that the spirit of God dwell in you."-- Rom. 8:9. If you
have been begotten of it, "ye are dead and your life is hid with
Christ in God."
Plane L represents perfect spiritual being; but before plane L is
reached, the conditions of your covenant must be carried out. It
is one thing to covenant with God that you will be
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dead to all human things, and a further thing to perform that
covenant throughout your earthly career,--keep your body under
(dead); keep your own will out of sight, and perform only the
Lord's will. The entrance upon plane L is called birth, or a full
entrance into life as a spiritual being--like unto Christ's glorious
body, and like unto the angels. We cannot enter on that plane
until the entire church is gathered in from the world --when "the
dead in Christ shall rise first," (this corruption must put on
incorruption--immortality.) Then we, which are alive and
remain, (not having entered the tomb) shall be changed in a
moment--made perfect spiritual beings like unto Christ's
glorious body (for "this mortal must put on immortality.") Then,
that which is perfect being come, that which is in part (the
begotten condition with the various hindrances of the flesh, to
which we are now subject) shall be done away.
But there is a still further step to be taken beyond a perfection of
spiritual being--viz., to "the glory that shall follow"--plane K.
We do not refer to a glory of person, but to a glory of power or
office. The reaching of plane L brings us to a full personal glory,
i.e., to be glorious beings like unto Christ's glorious body. But
after we are thus perfected, and made entirely like our Lord and
head, we are to be associated with him in the glory of power and
office--to sit with him in his throne, even as he after his being
perfected at his resurrection, a glorious being, was exalted to the
right hand of the majesty (glory) on high: so we shall enter in
everlasting glory--plane K.
Now notice carefully the chart, while we look at illustrations on
the path to glory. (A pyramid is a perfect figure or shape, hence
we use it to represent perfect beings, in the chart.)
(a) represents Adam; he was a perfect being and hence a
pyramid. Notice that he is on plane N, which shows that Adam
was a perfect man (before he sinned).
Below him (b) is an imperfect or topless pyramid, it represents
the world of mankind, which sin had degraded; notice the plane
on which it stands--R, the "Depraved Plane."
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 (c) represents Abraham (whom we use as an illustration of
several other persons.) Abraham was a member of the depraved
human family, and should be on plane R; but Paul tells us that
Abraham was justified by faith, that is, he was reckoned of God
a (sinless) perfect man, because of his faith. This, in God's
estimation, lifted him up above the world of depraved sinful
men to plane N: and though actually still imperfect, he was
received into the favor that Adam had lost, viz., communion
with God as a "friend."--James 2:23. All on the perfect (sinless)
plane (N) are friends of God, and he friend of theirs; but sinners
(plane R) are at enmity against God--"enemies through wicked
works."
(d) represents the world of mankind after the flood still on plane
R--still at enmity, where they continue until the Gospel church is
selected and the Millennial age begins.
(e) represents "Israel after the flesh" during the Jewish age,
when the typical sacrifices of bulls and goats cleansed them, not
really, but typically; "for the Law made nothing perfect."-- Heb.
7:19. Because they were typically justified, but not actually so,
we put them on plane P. The plane of typical justification, which
lasted from Mount Sinai until Jesus made an end of the Law,
nailing it to his cross. There ended the typical justification by
the institution of the "better sacrifices" than the Jewish types,
which actually "take away the sin of the world," and "make the
comers thereunto perfect."
(f) represents the (fire) trial through which fleshly Israel went
when Jesus was present, sifting them and taking out of their
nominal church the wheat or "Israelites indeed, in whom was no
guile," and especially after the separation of the wheat when he
"burned up the chaff (refuse part of that church and nation) with
unquenchable fire," (a time of trouble, etc., which they were
powerless to avert.)--See Luke 3:17; also, 21:22; and 1 Thess.
2:16.
(g) represents Jesus (at thirty years of age) a perfect man, he
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having left the glory of the spiritual condition and become a man
in order that he (by the grace of God) should taste death for
every man. God's law requires an eye for an eye, a tooth
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for a tooth, and a life for a life; it was necessary that a man
should die for mankind or the penalty (man's death) would not
be paid: hence the death of an angel would no more pay the
penalty and release man, than the death of "bulls and goats,
which can never take away sin." Therefore, the first-begotten of
God became a man, that he might give that which would redeem
mankind. He must have been a perfect or sinless man, else he
could do no more than any member of the fallen race to pay the
price. He was "holy, harmless, undefiled, and separate from
sinners." He took the same form or likeness which the sinners
had--"the likeness of sinful flesh"--the human.
Being found in fashion as a (perfect) man, he humbled himself
and became obedient unto death. He presented himself to God at
baptism--"Lo I come in the volume of the book it is written of
me, to do thy will, O God." When he thus presented himself--
consecrated his (human) being, his offering was holy (pure) and
acceptable with God, who showed his acceptance by filling him
with his spirit and power--when the Holy Ghost came upon him,
thus anointing him, thus he became the "Christ." [The word
Christ meaning anointed.]
This filling with the spirit was the begetting to a higher form of
being, which he should receive when he had fully accomplished
the offering--sacrifice of the human nature. This was a step up
from human conditions, and is shown by pyramid h, on the
spirit-begotten plane, M. On this plane (M) Jesus spent three and
a-half years of his life--until it ended on the cross. Then, after
being three days dead, he was raised to life --quickened of the
spirit to the perfection of spiritual being, (i plane L) for now he
was born of the spirit--"The first-born from the dead." "That
which is born of the spirit, is spirit;" Jesus, therefore, at and after
his resurrection, was a spirit--a spiritual being, and no longer a
human being in any sense.
True, after his resurrection he had power to, and did appear, as a
man, in order that he might teach his disciples, and prove to
them that he was no longer dead; but he was not a man, and
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no longer was controlled by human conditions, but could go and
come as the wind (even when the doors were shut) and none
could tell whence he came nor whither he went,--"so is every
one that is born of the spirit."--John 3:8.
From the moment of consecration (baptism) the human had been
reckoned dead--and there the new nature began (begotten) plane,
M,) which was completed at the resurrection, when he reached
the perfect spiritual plane, L--raised a spiritual body.
Forty days after his resurrection Jesus ascended to the majesty
on high--the glory plane, K, (see pyramid k.) During the Gospel
age he has been in glory, l, "set down with the Father on his
throne," and during this time he has been the head over his
church on earth,--her director and guide. During all this Gospel
age the church is in process of development, discipline and trial
to the intent, that in the end, or harvest of the Gospel age, she
may become his bride and joint-heir. Hence she has fellowship
in his sufferings, that she may be also glorified together with
him, (plane K,) when the proper time shall come.
The steps of the church to glory are the same as those of her
leader and Lord, Jesus (he hath set us an example that we should
walk in his footsteps,) except that she starts for glory from a
lower plane. Jesus, we have seen, came to the plane of human
perfection, N, while all of the Adamic race are on a lower plane,
R,--the plane of sin and enmity against God. The first thing then,
for us to do is, to be justified, or get upon plane N. How is this
accomplished--is it by good works? No, sinners can do no good
works; we could not commend ourselves to God, so God
commended "his love toward us (sinners, on the depraved plane,
R,) in that while we were yet sinners, Christ died for us." Then
the condition, upon which we come to the justified or perfect
human plane, is that Christ died for our sins, redeemed us and
lifted us up to the perfect plane. But, have we nothing to do with
the matter? Nothing whatever, except to believe it. "We are
justified (lifted to plane N) by faith." And "being justified by
faith, we have peace with God," (Rom. 5:1)
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and are no longer enemies, but justified human sons, on the
same plane as Adam and Jesus, except that they were actually
perfect, while we are reckoned so, of God, and know it, because
God's word tells us so; "ye are justified freely from all things."
We stand in God's sight absolutely spotless, because Jesus' robe
of righteousness cover all our imperfections.
But remember that while justification is a blessed thing, it does
not change your nature--you are still a human being, and unless
you proceed you will never be a spiritual being--never be
anything but a human being. You are saved from the wretched
state of sin and alienation from God, and, instead of being a
human sinner, you are a human son, and now because you are a
son, God speaks to you as such, saying, "My son, give me thy
heart:" that is, give yourself, all your earthly powers, will,
talents--your all to me (as Jesus hath set us an example) and I
will make you a son on a higher plane than the human; I will
make you a spiritual being (i.e. a being with a spiritual body)
like the risen Jesus--"the express image of the Father's person."
If you will give up all of the earthly and consecrate it entirely to
me and use it up in my service, I will give you a higher nature
than the rest of your race--I will make you "partakers of the
divine nature"--make you "heirs of God and joint-heirs with
Christ; if so be that you suffer with him, that you may be also
glorified together."--Rom. 8:17.
Do you value this prize set before us in the Gospel? Then lay
aside every weight and run with patience the race, that you may
win it. Works were not called for in lifting you out of sin. No,
Jesus did all the works that could be done to that end, and lifted
you by faith to plane N. But now, if you would go further, you
cannot go without works: true, you must not lose your faith, else
you will lose your justification; but being justified you are able
(through the grace given unto you by your begetting of the
Spirit) to have works, to bring forth fruit; and God demands it.
He demands that you shall show your appreciation of the grand
prize by giving all that you have and are
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for it, not to men, but to God--a sacrifice holy and acceptable to
him--your reasonable service. When you present all these things,
say: Lord, how would you have me deliver these things to you?
Examine the Word for God's answer and you will probably hear
his voice instructing you to deliver your all to him as Jesus and
as Paul did, viz., by "doing good unto all men as you have
opportunity, especially to the household of faith." Serving them
with spiritual or natural food, clothing them in Christ's
righteousness or with earthly raiment, as you may have ability or
they have necessity. Having consecrated all, you are begotten of
the spirit--you have reached plane M, and now, through the
power given unto you, if you will use it, you will be able to do
all of your Covenant and to come off conquerors, and more than
conquerors through (the power or spirit of) him who loved us
and bought us with his own precious blood. Thus walking in the
footsteps of Jesus--
 Ne'er think the victory won,
 Nor once at ease sit down;
 Thine arduous work will not be done
 Till thou hast gained thy crown.
The crown will be won when you, like Paul, "have fought a
good fight and finished the course." You may not get the prize
as soon as the race is finished and won, but may wait perhaps, as
Paul did, until the entire body of Christ is complete, as he said:
There is laid up for me a crown of righteousness which the Lord,
the righteous Judge, shall give me at that day: (the day of the
Lord--) and not to me only, but unto all those also who love his
appearing.--2 Tim. 4:8. [We hope and believe that we shall not
be obliged to wait in death as did Paul, but that we are living in
the days of the completion of the church, which is the body of
Christ, and shall be among those who shall not sleep in death,
but be changed in a moment as Paul says: "Behold, I show you a
mystery--we shall not all sleep, but we shall all be changed."--1
Cor. 15:51.]
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 Those of this class who sleep (a little flock) accounted worthy
of THE resurrection (first) shall be raised spiritual bodies (vs.
44) --plane L. And we (of the same class--overcomers) who are
alive and remain--shall be changed--to the same plane of being
[L] viz., spiritual: like unto Christ's glorious body. No longer
weak, earthly, mortal, corruptible beings, we shall then be fully
born of the spirit; heavenly, spiritual, incorruptible, immortal
beings. "That which is born of the spirit is spirit."--"I shall be
satisfied when I awake in thy likeness."
We know not how long it will be after our perfecting as spiritual
beings (plane L) before we shall be glorified (plane K) with him:
united with him in power. This uniting we understand to be the
"marriage of the Lamb" to his Bride, when she shall thus--enter
into the joys of her Lord.
Look again at the chart--n, m, p, q, represent the nominal church
as a whole, all claiming to be the body of Christ. n and m are
both on the spiritual begotten plane--M. Both of these
companies have existed throughout the Gospel age; both
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have covenanted with God to become living sacrifices; both
have been "accepted in the beloved" and begotten of the spirit as
new creatures; but the difference is this: n represents the
company who are fulfilling their covenant and are dead with
Christ to earthly will, and aims, and all. They will be the
overcomers--the Bride--the Body who will sit with Jesus in his
throne, in glory--plane K, when the Gospel age is ended. These
are a "little flock" to whom it is the Father's good pleasure to
give the kingdom.--Luke 12:32. m represents the larger
company of the spirit-begotten children; they have covenanted,
but, alas! they shrink back from the performance of it --they
shrink from the death of the human will, etc.; but God still loves
them and therefore will bring them by the way of trouble and
adversity--(ultimately resulting in the destruction of the human
will)--to plane L--the perfect, spiritual plane. But they have lost
the right to plane K--the throne of glory--because they were not
overcomers. Notice that in the case of both of
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these companies, the earthly nature must be destroyed; but in the
case of the "great company," m, it is taken from them, while in
the case of the "little flock" it is, as it was, with Jesus, the
example--a willing sacrifice. Oh, if we prize our Father's
approval, if we desire our Lord's smile, if we desire to be
members of his body--his Bride--and to sit on his throne, we
must fulfill our covenant of sacrifice! I beseech you, brethren,
by the mercies of God, that ye present your bodies a living
sacrifice-- holy, acceptable unto God, your reasonable service.
p represents the majority of the nominal church. You will notice
that they are not on plane M, but on plane N; they are justified,
but not sanctified (not entirely consecrated to God,) not
begotten, therefore, as spiritual beings at all. They are higher
than the world, because they accept of Jesus as their ransom
from sin, but they have not come high enough to be a part of the
real church--the spiritual family, and unless they progress and
sacrifice the human, they will never be anything but human, and
in the resurrection they will be in the likeness of the earthly
man, Adam, whereas those who sacrifice the human, will be in
the likeness of the Lord--like unto Christ's glorious body. q
represents a class connected with the nominal church who never
did believe in Jesus as the sacrifice for their sins and who
consequently are not justified--not on plane N. They are "wolves
in sheep's clothing"--they are in no sense a part of the church--
they belong to plane R, are part of the world and are out of place
in, and a great injury to, the church.
Thus, in a mixed condition, the church has existed throughout
the Gospel age: as our Lord had foretold--the kingdom of
heaven (church) is like unto wheat and tares in a field (the
world) --"Let both grow together until the harvest. In the time of
harvest I will say unto the reapers (the angels,) gather together
the tares and bind them in bundles to burn (destroy) them, but
gather the wheat into my barn.--Matt. 13:38,41,49.
These words of our Lord show us that while he purposed that
both should grow together during the age, he also purposed
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that there should come a time of separating between these
different elements. This division comes in the end of the age, for
"the harvest is the end of the age."--Vs. 39.
During the Gospel age the seed has been growing and tares
(counterfeits) also--"the good seed is the children of the
kingdom" --the spiritual children--classes n and m--while "the
tares are the children of the wicked one"--all of class q, and
many (if not all) of class p--for no man can serve two masters --
and "his servants you are to whom you render service." As class
p does not consecrate its service to the Lord, doubtless it gives
much of its time and talent really in opposition to God, and
hence in the service of the enemy. Now notice on the chart the
"harvest," or end of the Gospel age; notice the two parts into
which it is divided--seven years and thirty-three years, the exact
parallel of the Jewish age and harvest. This "harvest," like the
Jewish one, is to be a time of trial and sifting, first upon the
church, and afterward a time of wrath or pouring out of the
"seven last plagues" upon the world, and such of the church as
are not separated as wheat during the first seven years. The
Jewish harvest is the "shadow" or pattern on the fleshly plane, of
all that the Gospel church enjoys on the spiritual plane. (The two
cherubim which were types, also teach this equality and likeness
of the two ages. They were "of equal size and of equal
measure.")
The thing which tried (fleshly) Israel was the "stone of
stumbling and rock of offence"--Jesus was present as the Lord
of their harvest, (the disciples being reapers under his direction.)
The truth as to his presence was the sickle, and it separated the
"Israelites indeed in whom was no guile" from the nominal
Jewish church, (and the true wheat there were but a fragment
compared to the professors.) So, also, in the harvest of this age;
Jesus comes a second time, not again a fleshly being, (not again
to sacrifice,) but a spiritual body, to "take to himself his great
power and reign"--blessing thereby all the families of the earth.
(As already shown, spiritual bodies are invisible to humanity
unless a miracle be performed.)
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 The second advent of Jesus, leaving the plane of glory, K, and
coming to the unglorified spiritual plane, L, is shown by figure
r. As has been stated heretofore, we believe that the prophets,
etc.,* teach that we are now in the "harvest" of this age; that our
Lord has come, and the work of harvest, or separating wheat
from tares, has been progressing since A.D. 1874. The first work
of the Lord in this harvest will be to separate the true from the
false, and the truly consecrated children from the unconsecrated
ones. This work we believe is now going on.
The nominal church, because of her mixed condition, the Lord
calls confusion, or "Babylon;" and during this harvest he
purposes ripening, separating, and perfecting the different
classes in the church--wheat will be separated from tares, and
ripe wheat from unripe, etc. Class n are a "first-fruits," of the
wheat, and, after being separated in the spirit of their minds, will
in his due time become his Bride and be caught away to be
forever with her Lord--and like him. The separating of the little
flock from Babylon is shown by figure s. She will ultimately
become one with Jesus and bear his name and share his glory.
The glorified Christ, head and body, is shown by figure w.
Figures t,u, and v represent the "Babylon"--nominal church
falling--going to pieces during "the time of trouble," or "day of
the Lord." Though this may seem to be a dreadful thing, yet it
may be shown to be of great advantage to all the true wheat.
Babylon falls because she is not what she claims to be. "Babylon
is fallen, is fallen, and become the habitation of devils, and the
hold of every foul spirit and a cage of every unclean and hateful
bird."-- Rev. 18:2. The church nominal contains many, many
hypocrites, who have associated themselves with her because of
her honorable standing in the eyes of the world, who, by their
conduct, etc., are gradually making Babylon a stench in the
nostrils of the world. The Lord always knew of them, but let
them alone until the harvest, and now will "gather out of his
kingdom
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(church) all things that offend and them which do iniquity, and
cast them into a furnace of fire (trouble)....Then shall the
righteous shine forth as the sun in the kingdom of their Father."
Matt. 13:41. The trouble coming upon the church will, we
believe, be occasioned by the overspreading of Infidelity and
Spiritualism, both of which will be trials, because the church
holds so many doctrines contrary to God's Word. And every one
who has built his faith upon Christ with anything else than the
truths of the Word--gold, silver, precious stones, will find
himself sorely beset during this time of wrath (fire); for all
errors of men--wood, hay, stubble--will be consumed. s,
represents those who built with truth--gold, etc., and
consequently were separated from Babylon. t, represents the
"great company," on the plane M--begotten of the spirit--wheat
not fully ripened at the time of the gathering of the first-fruits
(s.) They built upon the rock, Christ Jesus, but with wood, etc.,
of human creeds and isms. Such shall suffer loss (in this fire,)
but himself shall be saved (so as by fire.)-- 1 Cor. 3:10-15. They
lose the prize of the throne; but, as already shown, themselves
shall be saved and reach the full birth of the spirit, become
spiritual beings--plane L. [Several Scriptures seem to teach that
this company will not reach perfection on the spiritual plane L,
until the "harvest"--and its trouble are over; while the little
flock, s, are evidently changed before the "seven last plagues"
are poured out, as they have some work to do in connection with
their execution.] To return to the "great company," t: they were
the Lord's, but they were so overcharged with the affairs of this
life, the world and a worldly church, that, while the Bride was
being separated from Babylon, their ears were dull of hearing;
they came not out when the cry was made: The harvest is come-
-"Babylon is fallen... come out of her my people that ye be not
partakers of her sins, and receive not of her plagues."--Rev.
18:2-4; (vs. 21) And she shall be cast as a great millstone into
the sea--(the world on plane R.) A view of this company (t)
during the trouble, after the Bride company (s) has been taken
and the "marriage
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of the Lamb is come," is furnished us in Rev. 19:2,5-7. It is after
"Babylon" has fallen to pieces, and they are liberated from her
chains and influences, and come to realize that tares and earthly
organization never were God's church; but, that he always had in
view the true members of Jesus' body--"whose names are
written in heaven." (Vs. 5), "A voice came out of the throne (w)
saying: Praise our God all ye his servants and ye
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that fear him, both small and great;" then the answer of the
"great company," t (after Babylon, the harlot church--church and
world united, an improper union, called harlotry--has been
judged, see vs. 2), saying, "Alleluia, for the Lord God
omnipotent reigneth (they recognize the reign as commenced--
by the overthrow of 'Babylon the great') let us be glad and
rejoice and give honor to him, for the marriage of the Lamb is
come, (Greek past tense--is accomplished) and his wife hath
made herself ready." They will, no doubt, be greatly dismayed
to realize that the Bride has been completed and united to the
Lord, and that they, because blinded and overcharged, have lost
that great prize; but seemingly (the beauty of God's plan, which
they now begin to discern as one of love, both for them and for
all the world of mankind, quite overcomes their grief, and they
shout, Alleluia!--the glorious reign of righteousness is begun.)
Then, too, note the abundant provision of the Lord: the message
is sent to them--though you are not of the Bride, you may be
present at the great celebration--"Blessed is he that is called to
the marriage supper of the Lamb," (vs. 9.) This company is
called to make use of the Lord's chastisements and to come fully
into harmony with him and his plan, and they shall ultimately
reach the position next to the Bride--on the spiritual plane L.
The time of trouble, as it will affect the world, will succeed the
fall of Babylon and will be an overturning and disintegration of
all human governments and of society, preparing the world for
righteous and equitable government. During the time of trouble,
fleshly Israel, which was cast off until the fullness of the
Gentiles should be come in, will be restored to
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God's favor, because the Gospel church, or spiritual Israel, will
be completed. These, during the Millennial age, shall be the
chief nation of earth--at the head of all on the earthly plane of
being--"a praise in the whole earth."
----------
 *The Chronology, time proofs, etc., can be had in a book
entitled "Millennial Day Dawn," soon to be published from this
office.
Their restoration, as well as that of the world in general, will be
a gradual one, requiring all of the Millennial age to fully
accomplish it. During that thousand years' reign of Christ, death
will be gradually swallowed up or destroyed. Its various stages--
sickness, pain and weakness, as well as the tomb, will gradually
give place before the Great Restorer's power, until at the end of
that age the great pyramid of our chart will be complete. x. The
Christ--the head of angels and men, next to the Father. y. The
great company, spiritual beings, like unto the angels. z. Israel
after the flesh at the head of earthly creatures, and W, the world
of men restored to perfection of being like the head of the
human race, Adam (before sin.) The world, as we have already
seen, are to be resurrected, or again brought into existence, the
penalty for their sin being paid for them in Christ's death. Their
bringing again into being will be a restoring, and will be due
during the Millennial age--the times (years) of restitution. --Acts
3:21. It requires all of the Millennial age to accomplish the work
of restoring to the perfection of manhood. They will then be like
Adam, except that they will have enjoyed a greater range of
knowledge than he possessed, both of Good and Evil. They will
be mentally in the image of God; for this is a part of God's plan,
that under the new covenant he will take away the stony heart
out of their flesh, (not take away their flesh and make them
spiritual beings,) and give them a heart of flesh--again as
Adam's, an image of God. "This is the covenant I will make with
them after those days, saith the Lord, I will put my laws in their
hearts, and in their minds will I write them."--See Heb. 10:16;
Jer. 31:29; Ezek. 36:26-32. Sin is now written on the hearts of
all humanity: This must first be blotted out and the former
image--the law--of God reinstated before men will be perfect
men. This work is called
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restitution, and this God hath promised to men. When restored
they will be in no danger of falling, because no longer liable to
mistake evil for good--knowing both. In Rev. 20:9, we learn that
some will be destroyed in the end of the Millennial reign,
because when presented full opportunity to become perfect men,
and in harmony with God and his law of love, they chose evil.
Such die the second death, from which there is no resurrection,
nor restitution. When we look at our Father's great plan for the
exaltation of the church, and the blessing through her, of Israel,
and all the families of the earth, by a restitution of all things, it
reminds us of the song of the angels: "Glory to God in the
highest; on earth peace, good will toward men!" That will be the
consummation of God's plan--"the gathering together of all
things in (under) Christ." O the height and depth, the length and
breadth, of the love of God which passeth all understanding!
Who will say that God's plan has been a failure then? Who will
say that he has not overruled evil for good and made both the
wrath of man and of devils to praise him?
THE TABERNACLE OF THE WILDERNESS
teaches the same general lesson as the chart of the ages, and we
place it alongside, that the different planes or steps to the Holy
of Holies may be duly noted and appreciated. Outside the court
of the tabernacle lies the whole world in sin--on the depraved
plane. Entering through the "gate" into the court we become
believers or justified persons. Those who go forward in
consecration, press to the door of the tabernacle, and, entering
in, become priests--are strengthened by the "shew-bread,"
enlightened by the candlestick, and enabled to offer acceptable
sacrifices to God, by Jesus Christ, at the "Golden Altar." (Notice
the corresponding planes, M and N, on the chart.) Finally, when
sacrifices are all over, in the resurrection, they enter the perfect
spiritual, or most holy place (plane L), and then are associated
with Jesus in the glory of the kingdom. "Praise ye the Lord!"
 ====================
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 PART VII.
 ----------
 THE RESURRECTION.
 THE death and resurrection of a human body as a thing distinct
and separate from the intelligent being, is never mentioned in
the Scriptures. We never read that Abraham's body died, nor that
Jesus' body died, nor that any one's body died.
Being signifies existence, and there can be no being or existence
without life and body both. Withdraw life, and the being or
existence ceases, for life is but a power or principle, the same in
the lower animals as in man--the difference in qualities between
man and the brute consisting not in a different kind of life, but in
a different kind of body.
Any being is properly called a soul or person. This is the
Scriptural sense and usage of the word soul, so little understood;
viz., Being (life and body combined). Thus we read of the
creation of Adam--"And the Lord God formed man of the dust
of the ground and breathed into his nostrils the breath of life
(ruach--the same breath said to be given to beasts, birds and
fishes) and man became a living soul," (being.)--Gen. 2:7.
We cite a few illustrations out of a multitude showing the Bible
usage of the word soul, showing that it signifies being. Lev. 5:2,
"If a soul (being--person) touch any unclean thing he shall be
unclean." Vs. 4, "If a soul (being) swear." Vs. 15, "If a soul
(being) commit a trespass." Lev. 22:11, "If the priest buy any
soul (being) with his money." Prov. 6:7, "If he steal to satisfy his
soul (being) when he is hungry." Jesus said, "My soul (being) is
exceeding sorrowful even unto death." Matt. 26:38, "Thou shalt
love the Lord...with all thy soul" (being.) Matt. 22:37, The rich
man said, "Soul (being, self), thou hast much goods laid up for
many years; take thine ease, eat, drink and be merry. But God
said...fool this night thy soul (being, existence) will (cease) be
required of thee."--Luke 12:19. "For what is a man profited if he
shall gain the whole world and lose his own soul (existence,
being,) or, What shall a
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man give in exchange for his soul?" (being, existence.)--Matt.
16:26. How many illustrations of this Scripture are furnished us
in every-day life: Men labor for wealth, to gain as much as
possible of the whole world, only to find when they are rich that
wealth has come at the expense of health. How many of those
who spend their life in laying up earthly treasure, find that their
very being--existence--has been sacrificed in gaining the wealth.
Then what would they not give to get back again health, etc.?
They lavish their wealth upon physicians, traveling, etc., but it is
of little use: They made a poor exchange, when they gave their
being for money. Some "purified their souls (beings --lived
more purely) in obeying the truth."--1 Pet. 1:22. "The law of the
Lord is perfect converting (changing) the soul" (Being). --Psa.
19:7. Other souls (beings) were subverted, turned from the truth
by error. Acts 15:24, Other, unstable souls (beings, persons,)
were beguiled.--2 Pet. 2:14.
With this view of the meaning of the word soul, viz., that it
includes all being or existence (a combination of life and body),
let us inquire--what dies--the principle of life, or the body? We
answer, neither; the life principle is one which pervades all
creation, just as does electricity. This principle of life pervades
and is an essential element of all being, in tree, in fish, in fowl,
in beast, in man, in angels, and in the fullest degree in God, who
is its source or fountain. This principle cannot be said to die;
though, if it be withdrawn from any creature to whom God has
given it, that creature will die--cease to have being. Thus the
breath of life is taken from beasts, birds, fish, and man.
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 Neither can it be properly said that the body dies, since,
separate from the principle of life, the body never had life, and
consequently could not die. The body, without the spirit (of life),
is dead, and that which is dead cannot die.
WHAT THEN IS DEATH--WHAT DIES?
 We answer, the being dies--ceases to have being or existence.
Death is the dissolution, or separation of the things which,
combined, constitute being,--namely, life and body. Thus when
the spirit of life returns to God, who gave it (all nature is his
reservoir of life), then the being is dead, and soon the body will
return to the dust, "from whence it was taken." We see clearly,
then, that not the body, but the being--called in Scripture soul--
dies. Let us notice some instances in which this is stated in so
many words: Job 31:39, (marginal reading,) "Cause the soul of
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owners thereof to expire"--(dissolve, die.) "Their soul dieth in
youth, etc." Job 36:14, margin, "To deliver their soul (being)
from death and to keep them alive in famine."--Psa. 33:19. "He
spared not their soul (being) from death" (dissolution.)-- Psa.
78:50. He keepeth back his soul (being) from the pit" (death.)--
Job 33:18. "He shall deliver his soul (being) from the grave."--
Psa. 89:48. All souls (beings) are mine...the soul (being) that
sinneth it shall die."--Ezek. 18:4. It was the soul (being) of Jesus
which was given for our ransom. "Thou shalt make his soul
(being) an offering for sin"...."He shall see of the travail of his
soul and be satisfied." "He hath poured out his soul (being) unto
death."--Isa. 53:10-12. But, (Acts 2:31,) "His soul (being) was
not left in hell," (hades--the condition of death.) He was raised
to being again, but a being of a higher order --having a grander
than human form or body--"Put to death in the flesh, but
quickened by the spirit." And now we come to the point--What
will be raised up, in the resurrection? The body, says some one.
Not so; I answer, it is the BEING that God promises to raise up.
It once existed, and lost existence, and is to be raised up to
existence or being again. Men can resurrect a body from the
tomb (that is, bring a body out of a tomb to the surface); but
only God's power can resurrect or bring to existence again a
being who has died. We see then that resurrection means the
restoring of being. Now, "with what body do they (these beings)
come" (into being again)? is a question asked by Paul.--1 Cor.
15:35. [We have seen that being is made up of two elements--
body, and spirit of life; hence, if restored to being, they must
have some sort of bodies provided them.] Paul proceeds to tell
us, that, while each must have a body, yet in the resurrection all
beings will not have the same kind of bodies. He says that there
are two general sorts or kinds of bodies--the earthly or natural
bodies, and the spiritual--heavenly bodies. There are perfect
illustrations of these two kinds of bodies: Adam was the head of
the earthly, human family, and a pattern of the perfect human
being. Christ Jesus, at his resurrection, was the first born from
the dead to the perfect new nature, the spiritual, and he, "thus
born of the spirit, is spirit."--John 3:6. His is a sample or
illustration of a perfect spiritual being.
All humanity belongs to one of two classes: either they are
natural men--the ADAMIC SEED, or they have been begotten
of the spirit through the word of truth and have given themselves
up to Christ, that the will of God might be done in them; this is
the newly begotten man; he belongs to the SPIRITUAL SEED.
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Now, says Paul, "God giveth it a body as it hath pleased him and
to every seed his own body." That is, those who have, during the
present life, become partakers of the divine nature, must needs
have a divine form--a "spiritual body," "like unto Christ's
glorious body," while those who have not thus changed nature
would have no change of body. When again brought into being,
they will have natural, human bodies.
The resurrection, which some will have, to spiritual conditions
of being--with spiritual bodies--is in Scripture designated as
special, by calling it "the first resurrection," first in importance -
-chief. It is also frequently designated by the article THE (very
noticeable in the Greek text; but less so in our English
translations); for illustration--notice the following instances,
(Luke 20:35,) "They that shall be accounted worthy to obtain
that world and THE resurrection neither marry nor are given in
marriage." Again, Paul always taught that there would be "a
resurrection, both of the just and the unjust," yet he says: If by
any means I might attain unto THE resurrection.--Phil. 3:11,
(the first--to spiritual condition and being.) Again he designates
this resurrection to spiritual being as "his resurrection," because
Jesus was the first one so raised to spiritual being. "That I might
know him, and the power of HIS resurrection (i.e., that I might
be raised as he was raised). Then follows an account of how he
might attain to that glorious resurrection to spiritual being, viz.,
"knowing the fellowship of his sufferings and being made
conformable unto his death."--Phil. 3:10.
None will attain to this chief resurrection, except they
consecrate themselves entirely to God's service. "We beseech
you therefore, brethren, by the mercies of God, that you present
your bodies (and all their powers, talents, reputations--all) a
living sacrifice, holy, acceptable unto God, your reasonable
service."
So shall you be among those who shall be in THE first
resurrection, for "blessed and holy are all they that have part in
THE FIRST resurrection: on such the second death hath no
power; but they shall be priests of God and of Christ, and reign
with him a thousand years."--Rev. 20:6. We can know little
about the perfection, and grandeur, and powers of those who
shall become spiritual beings, except that they will be "like unto
Christ's glorious body."--Phil. 3:21. As the apostle says: It doth
not yet appear what we shall be, but we know that when he shall
appear we shall be like him."--1 John 3:2. What an answer is
this to those who claim that nothing is real, but a flesh-and-bone
body! Who would insist that Jesus, after his resurrection,
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was the very same flesh and bones he was before he died? Was
that a glorious body? No, that was the body he took for the
suffering of death--but being put to death in the flesh, he was
quickened by the spirit, "a life-giving spirit."--1 Cor. 15:45.
Now he is the express image of the Father's person. Is the Father
and Creator of all things simply a great man? Nay, verily, "God
is a spirit." "It doth not yet appear, what... but we shall be like
him." Away with that grossness of materialism, which can
realize nothing higher than the natural, human plane! Let us take
Paul's account. There are human natural bodies and there are
spiritual bodies. Both will be glorious, but the glory of the
human, earthly, (terrestrial,) is one thing, and the glory of the
spiritual, heavenly, celestial, is quite another and quite a
different thing.--See 1 Cor. 15:40. The restored world of
mankind shall be indeed glorious men, like the perfect head of
the human race, but that glory will not compare with "the glory
that shall be revealed in us," who have given up the human
nature and become partakers of the divine nature, into the
perfection of which we hope soon to be ushered. Like the
earthly one (Adam) such will they be also that are earthly
(human)--Like the heavenly one, (Christ, when "born from the
dead,") such will they be also that are heavenly (now begotten to
the heavenly nature by the word of God through the spirit, then
to be born into the perfection of that being), vs. 48.
Paul gives us a slight account of the great change from natural to
spiritual, which awaits those who have part in THE first
resurrection: Vs. 42 informs us, "Thus is THE resurrection of
THE dead: It is sown in corruption, it is raised in incorruption; it
is sown in dishonor, it is raised in glory; it is sown in weakness,
it is raised in power; it is sown an animal body, it is raised a
spiritual body." [Diaglott.]
ORDER IN RESURRECTION.
 All of God's works and plans are full of order: It has well been
said--Order is heaven's first law. While there shall be a
resurrection both of the just and unjust, and all shall be made
alive, and while some shall be made alive as perfect spiritual
beings, and others in the likeness of the earthly one, Adam, yet
there are times and seasons and orders for all this, as Paul says:
"But every man in his own order, Christ the first fruits-- (Jesus
the head and we the "members of his body"--yet "all ONE
body"--The head raised one thousand eight hundred years
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they that are Christ's at his (parousia) presence--the "great
company."
These are the first orders and include all of those who are of the
spiritual family, but there are others--every man in his own
order--and when all of these orders are complete (Paul mentions
only those in which the church's interest centered), when all
have been brought to life and perfection either on the human or
spiritual plane (except those who die the "second death"), "then
(at the end of the one thousand years reign of Christ and the
saints) cometh the end," "when he shall have put down all rule
and all authority and power." For he must reign until he hath put
all enemies under his feet--"The last enemy that shall be
destroyed (during that one thousand years reign) is death"
(Adamic) in all its forms; sickness, and pain, as well as the
tomb,--"Then the end" will have come--the end of sin on earth,
the end of the great work of ransoming mankind and bringing
them into full harmony with their Creator. Then --the Son shall
deliver up the kingdom--dominion of earth to God even the
Father; that God may be all--and his will done in all.--See vs.
23-28.
----------
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REVELATION 20:5.
 THE first clause of this verse, viz.--"the rest of the dead lived
not again, until the thousand years were finished,"--has been the
cause of much confusion and error among Christians. It is out of
harmony with the teachings of both the Old and New
Testaments, inasmuch as it places and fixes the resurrection of
all except those who have part in the "first" (or resurrection to
spiritual being) beyond and after the Millennial (one thousand
years) reign of Christ and his Bride, while all other Scriptures
assert that all the families of the earth are to be blessed during
that reign; that it is for this purpose of blessing all mankind,
Jesus "takes his great power and reigns;" that the period of the
reign is the "Times (years) of Restitution spoken by the mouth
of all the holy prophets," which are due to commence not at the
end of the one thousand years, but at its beginning-- at the
second coming of Christ.--Acts 3:19-21.
The Scripture we have just been considering (1 Cor. 15:23-28)
asserts most positively that it is during and not after his reign
(one thousand years) that Christ will put down all enemies and
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destroy the last enemy, death (Adamic). If death is destroyed
during the reign, how would it be possible for any to be held by
it until after the thousand years were finished?
Now, thank God, we can see clearly the cause of this inharmony
--(probably because now is the due time--the book of
Revelations has not been until recently understood). While every
word of God is good, not so every word of man, and we now
find that the above words of Rev. 20:5--"The rest of the dead
lived not again until the thousand years were finished"-- are
man's words and not God's.
During the "dark ages" of Papacy's reign came the "great falling
away" (2 Thes. 2:3,) from about the year 300 to 1600 A.D.
During that carnival of heresy several portions of the Bible were
so altered as to appear to give support to Papacy's teachings--
(this was in the early part of her reign, for afterward she
endeavored to destroy the Scriptures under the pretence that she-
-the church--through her ministers was a higher authority.)
The finding in recent years of two very ancient MSS. reveals to
us several interpolations of words and verses which we earnestly
hope the new version (soon to be published) will omit, they
being not God's words, but man's.
These interpolations (not very numerous) are of a more or less
serious character, the following being probably the most
important, viz., the portion of Rev. 20:5, now under
consideration; and John 21:25; and the words "For thine is the
kingdom, the power and the glory forever. Amen"--in Matt.
6:13; also the words "in heaven the Father, the Word and the
Holy Ghost; and these three agree in one; and there are three
that bear witness in earth"--parts of 1 John 5:7,8.
It may not be generally known that Papacy had succeeded in
destroying nearly all Greek copies of the New Testament. After
"The Reformation" had made the words of Jesus and the
apostles to be once more reverenced and esteemed among
believers, as of greater authority than "the voice of the church,"
our present "authorized version" (authorized by King James of
England,) was published in the English language A.D. 1611. At
the time of its arrangement and publication, but few Greek MSS.
were known to exist, and only eight were used in the preparation
of the "Latin Vulgate" from which it was translated, and none of
those were older than the tenth century. Since then some six
hundred and sixty MSS. have come to light, among them two
very ancient ones written between the third and fourth centuries-
-the "Vatican MS. No. 1209," and the
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"Sinaitic MS." (the latter--the very oldest--was found complete
A.D. 1859). These MSS. are especially valuable because written
before such gross errors had crept into the church and the
"falling away" had reached its climax.
It is by the light shed by these ancient MSS. that we are enabled
to separate between the Word of God and that of men, and to
learn that the texts referred to (and some others) are
interpolations and not a part of the divinely inspired Scriptures.
As to the motives and errors which may have led to these
unwarranted interpolations of the text, we may be able to offer a
suggestion, viz., the last mentioned (1 John 5:7,8) was probably
intended to give authority and sanction to the doctrine of the
"Trinity." As to the interpolation in Matt. 6:13, and Rev. 20:5,
we may each be able to offer a reason, when it is remembered
that Papacy claims that it is now the reigning kingdom of God--
that the Millennial (one thousand years) reign of Christ and his
saints over earth has been fulfilled by Papacy's reign as--
Mistress of the world. As we understand it, their claim is that
since 1793 A.D. is the "little season" in which the devil is loosed
(Protestantism being his agency for deceiving), a fulfillment,
they claim, of Rev. 20:9.
Holding this error, is it surprising that they wanted something
added to the prayer--"Thy kingdom come"--so as to make it
appear to justify the thought that it had already come? This is
the thought conveyed in the words added--"For thine is the
kingdom, and the power, and the glory. Amen."
With this teaching, that the Papal dominion constituted the reign
of Christ over the nations, yet possessing no power to resurrect
the dead, is it strange that they desired to have some Scripture
say that "The rest of the dead lived not again until the one
thousand years were finished"? (The first resurrection they
spiritualized.)
From our standpoint we recognize the Papal system as being the
counterfeit of the true church which in due time shall be exalted
to "power over the nations," not to bind men with chains of
ignorance and superstition, but to bless all the families of the
earth. When the true King shall--"take to himself his great
power and reign" then we can truly say, "Thine is the kingdom,
the power, and the glory forever."
The words, "The rest of the dead lived not again until the
thousand years were finished"--are not found in any MSS.
written previous to the fifth century, and if we notice the
connections in which they are found, we will see that they are as
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much out of harmony there as we have just seen it to be
incongruous with the general teachings of other parts of the
Bible. The succeeding clause of the same verse is by this
interpolation forced to say that "this (after the one thousand
years) is the first resurrection." Now read verses 4-6, omitting
the interpolated clause, and we have harmony and sense--"They
lived and reigned with Christ a thousand years: This is the first
resurrection; on such the second death hath no power, but they
shall be priests of God and of Christ and shall reign with him a
thousand years."
 ====================
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 PART VIII.
 ----------
 THE NARROW WAY TO LIFE.
 "Enter ye in at the strait gate, because strait is the gate and
narrow is the way that leadeth unto life, and few there be that
find it; for wide is the gate and broad is the way that leadeth to
destruction, and many there be which go in thereat."-- Matt.
7:13,14.
 ALL life is the same. It all issues from the same fountain. God
is that fountain. In him, and in him only, is life unlimited,
exhaustless, ever-continuous and uncontrolled by any
circumstances. The name, which describes this perfection of life,
is Immortality. It signifies death-proof, consequently disease and
pain-proof. Many, who have not closely noted the scriptural use
of the word immortal, have used it with reference to man and to
angels, but Scripture ascribes it to God, the Father, only, as we
will prove shortly.
The sun is the great fountain of light to earth, illuminating all
things, yet it causes many varieties of color and shades of light,
according to the nature of the object upon which it shines. The
same sunlight shining upon a diamond, a brick, and upon
various kinds of glass, produces strikingly different effects. The
light is the same, but the objects upon which it shines differ in
their capacity to receive and transmit it. So, too, with life. It all
flows from the one inexhaustible fountain, and is all of the same
kind. The oyster has life, but its organism is such that it cannot
make use of much life, just as the brick cannot reflect much of
the light of the sun. So with each of the higher grades of life in
beast, fish and fowl. Like the various kinds of glass under
sunlight, so these various creatures show forth differently the
various qualities and powers they possess, when life comes in
and animates their bodily powers. And as the diamond is so
perfect in its nature, and so adapted that it can receive fully and
reflect, so as to look as though it possessed within itself the
light, and were itself a miniature sun, so with mankind, one of
the master-pieces of God's creation, made only "a little lower
than the angels." This perfect creature was made so complete in
his
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organism (before sin marred it) as to be able to receive and
retain life, and never grow dim. Adam was formed grandly and
perfectly, and filled with life. He was more grand than any other
earthly creature, because of the grander organism, mental and
physical. Yet let us remember, that, as the diamond could reflect
no light, except when shone upon by the sun, so man could
possess and enjoy the life given him only so long as he was
supplied from the fountain--God. Man is no more a fount of life
than a diamond is a fount of light, and one of the very strongest
reasons for knowing that we have no exhaustless supply of life
in ourselves is, that since sin entered, our race has lost life.
Millions have gone and are going down into death. God
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had arranged that man should have access to life-giving trees,
and that, by continually partaking of their fruit, he should
continually live,--"eat, and live forever."--Gen. 3:22.
Sin entering, our race lost its right to life, and was shut away
from the trees of life (plural). And the glory and beauty of
humanity is dependent on the supply of life, just as the beauty of
the diamond is dependent on the supply of sunlight. When sin
deprived humanity of the right to life and its supply was
withheld, immediately the jewel began to lose its perfection of
brilliancy and beauty, and finally it is deprived of its last vestige
in the tomb. "His beauty consumes away like a moth."-- Psa.
39:11. And so "In Adam all die." But God has provided Christ a
ransom for sin, and soon in [by] Christ shall all be made alive--
be brought back to the original perfection of the race. As the
diamond loses its beauty and brilliancy when the light is
withdrawn, but is lighted up again with the sunrise, so mankind
loses life when God withdraws life from him. "Yea, man giveth
up the ghost [life], and where is he?"--Job 14:10. "His sons
come to honor, and he knoweth it not, and they are brought low,
but he perceiveth it not of them."--Vs. 21. "For there is no work,
nor device, nor knowledge, nor wisdom, in the grave whither
thou goest."--Eccl. 9:10. But the jewel is to have its beauty
restored, and is again to reflect perfectly the Creator's image,
"when the sun of righteousness shall arise with healing in his
wings." Because of the sin-offering and sacrifice of Christ, all
shall go forth from this condition of death. "All that are in their
graves shall come forth." There shall be a restitution of all
things, a restoring to the condition (as at first) when man can
receive back again, and richly enjoy life as it is provided for him
in full measure from the fountain--God.
But we asserted that we would prove scripturally that divinity
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is the only fountain of life, and that all other forms of life--
angels, men, fish, birds, beasts, etc.,--are only vessels which
hold each its full, all differing in capacity and quality, according
to the will of the Maker. First, then, we read that God "only hath
immortality." [The fullness of life which could not cease under
any circumstances.]--1 Tim. 6:16; and 1:17. "Who only hath
immortality, dwelling in the light which no man can approach
unto; whom no man hath seen, nor can see." "Unto the king
eternal, immortal, invisible, the only wise God, be honor and
glory for ever and ever."
Secondly, we learn that the Father, who alone possessed this
quality originally, has bestowed it upon our Lord Jesus Christ --
his son--"the first-born of every creature;" "the only begotten;"
"the express image of his Father's person;" he who was "made
so much better than the angels;" "for unto which of the angels
said he [the Father]: Thou art my son; this day have I begotten
thee."--Heb. 1:4,5. This one, we are told, partakes of the Father's
nature, and consequently of the same principle of immortal life.
So we read--"As the Father hath life in himself, [God's life is in
himself, and not drawn from other sources, or dependent upon
other things,] so hath he given to the Son to have life in
himself."--John 5:26.
Thus we see that immortality is possessed only by Father and
Son. But amazing news!--God purposes to call out of the human
race a few, a "little flock," who by obedience to certain
conditions, shall become "sons of God," and these, instead of
continuing to be of the human nature--men--shall become "new
creatures;" "partakers of the divine nature." These, when born
from the dead in the resurrection (as Jesus was) will have the
divine form (body), being made "like unto Christ's glorious
body;" (and he is "the express image of the Father," as above
quoted) not a natural body, but a spiritual body, for "it is raised a
spiritual body," and "that which is born of the spirit is spirit."
We shall be changed, but "it doth not yet appear what we shall
be, but we know that when he shall appear, we shall be like
him" who is "the express image of the Father's person," and
share in the "glory to be revealed." Nay, more, not only will
these be in the divine form and nature, but being of that nature,
they will possess the same perfection of life--Immortality.
Hence we read: "And this is the record that God hath given unto
us eternal life, and this life is in his Son"--"He that hath the Son
hath life; he that hath not the Son hath not life" (immortal).--1
John 5:11.
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 Again it is written: "Thou hast given him (Jesus) power over all
flesh, that he should give eternal life to as many as thou (the
Father) hast given him.--John 17:2. "And this is the promise
which he hath promised us, even eternal life."--1 John 2:25. And
though it is promised as a gift, yet it is only to a certain class
that he ever agreed to give it, viz., to those believers in Jesus
who by patient continuance in well-doing SEEK for glory,
honor and IMMORTALITY."--Rom. 2:7. To those who flee
from iniquity and "follow after righteousness, godliness, faith,
love, patience, meekness"--who "fight the good fight of faith
(and thus), lay hold on eternal life, whereunto thou art also
called." --1 Tim. 6:12.
But the way is a difficult one, hard to walk in. Just how difficult
the way is, may be judged from Jesus' words: "Strait is the gate
and narrow is the way that leadeth unto life, and few there be
that find it" (life). It is not only to believe on him, but to follow
him, and obey his voice--"My sheep hear (obey) my voice and I
know them and they follow me, ("take up their cross and follow
me,") and I give unto them eternal life." John 10:28. Yes, dearly
beloved, if we would be of those who receive immortality, let us
seek it earnestly. Let us have our "fruit unto holiness (entire
consecration) and the end thereof (will be) everlasting life."--
Rom. 6:22.
The new, divine nature begins with us here, when, after belief
on Jesus as the ransom from sin, we covenant with God that we
will "die with him that we may also live with him." From that
moment we are recognized as God's children, and "he sends
forth his spirit into our hearts," "whereby (we) are sealed
(marked off as separate from the world) unto the day of
redemption." This is our new life begun. By this new life we are
to crucify the old will--our will as natural men--and while in the
world "to live according to God in the spirit." The spirit in us is
the germ of immortality. Thus we even now are partakers of the
divine nature, but the fullness is to be reached when we enter
into life. We are now begotten of the spirit by the word of truth
that we should be a kind of first fruits, but we do not reach birth
until we are raised (from the dead) spiritual bodies. Our new
nature lives in these mortal bodies as in a house--"But we know
that if our earthly house of this (building) were dissolved, we
have a building of God," etc.--our spiritual, immortal condition.
But, beloved, the new life would be easily choked, and Paul
assures us that when thus begotten of the spirit through the
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truth, "if we live after the flesh we shall die (lose our life
principle), but if we through the spirit do mortify (put to death)
the deeds of the body (human nature) we (as new creatures)
shall live;" for the sons of God are all those led by the spirit of
God.--Rom. 8:13,14. The work of crucifying must take hold
upon all our actions--"For he (begotten of the spirit) that soweth
to the flesh (lives in wilful sin) shall of the flesh reap corruption;
but he that soweth to the spirit shall of the spirit reap life
everlasting."--Gal. 6:8. It is a rugged, steep, narrow way that
leads to life, and were it not that strength is furnished us for each
successive step of the journey, we never could reach the goal;
but our Captain's word encourages us--"Be of good cheer, I have
overcome," "my grace is sufficient for thee." The whole race
was in the broad road and going down to destruction --death--
until Jesus opened the narrow way, bringing life and immortality
to light through the Gospel; i.e., he made it possible for us to
reach it, by paying our ransom on the cross and making us free
from sin, and becoming also our example and leader into the
divine life.
Thus he opened up for us a new and living way through the vail,
that is to say, his flesh.--Heb. 10:20. As we have seen, we were
created on the perfect natural plane (represented in Adam) and
no higher hope than that of being natural men was ever held out,
until Jesus paid our ransom price--that is to say, his flesh, and
opened up this new way (though a narrow, difficult one) by
which believers could go beyond the vail--beyond the natural
condition into the spiritual. ["For the things that are seen are
temporal--natural--but the things that are not seen are eternal."--
2 Cor. 4:18.]
We can hardly impress too strongly the fact that all of the
promises ever held out to the Jews, during previous ages, were
only such as pertain to the natural man--i.e., natural life,
prosperity and blessing. The first offer of anything spiritual was
made by Jesus to those who believe on him during this Gospel
age. These are promised, that in the resurrection they shall be
spiritual bodies--"That which is born of the spirit is spirit." But
notice that though this promise of spiritual instead of human
existence is to all believers, yet there is a still higher promise
made to some of the believers, viz., Immortality. There is a vast
difference between everlasting life and immortal life; the first
signifies an ever-continued existence, which may be dependent
on circumstances, as for instance, angels and men. Adam, if he
had kept his first estate of sinless perfection, would
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have "lived forever;" and angels, though of a higher nature than
human, have life continued to them on the same conditions of
obedience; and some of them, "those angels who kept not their
first estate" of purity and sinlessness ("the devil and his angels")
are to be destroyed--have life taken from them.
It will be seen then, that everlasting life may be enjoyed by
creatures of God on either the natural or the spiritual plane, and
that the condition upon which it may be enjoyed is everlasting
obedience to the author and fountain of life--God.
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 This everlasting life is guaranteed to all creatures who use their
life in harmony with God's will. It was on this account the world
needed both, a Redeemer to pay for them the price of sin--death,
and a Restorer to bring them again to the condition of perfection
enjoyed by Adam, in which it was possible to render perfect
obedience to God's will; which ability to obey was lost through
sin.
Now let us notice the difference between everlasting life and
immortal life. Immortal life is everlasting, but it is more: it is a
life which cannot cease under any conditions; a life power
inherent in the being possessing it, not supplied by food or other
conditions, as is all other life, both of angels and men. "Man did
eat angel's food."--Psa. 78:25.--"Of every tree of the garden thou
mayest freely eat."--Gen. 2:16.) In a word, as already
scripturally expressed, it is to have "life in himself," to be a
fountain of life--a means of supplying life to others.
With this, which we believe to be a scriptural definition of
immortality, who for a moment would wonder that it was
originally possessed only by God the Father--"the King eternal,
invisible, the only wise God," "who only hath immortality?" (1
Tim. 1:17, and 6:16,) or that in due time it was bestowed upon
our Lord Jesus, as we read--"As the Father hath life in himself,
(immortal,) so hath he given unto the Son, that he should have
life in himself." Jesus, before he "took the form (nature and life)
of a servant," and "was found in fashion as a man," was, we
understand the Scriptures to teach, a spiritual being--i.e., a
spiritual, and not a human body. He was the chiefest of all God's
creatures--"the beginning of the creation of God."--Rev. 3:14.
Yet, to our understanding, he did not, at that time, possess
immortality; though, like angels and all intelligent beings living
in obedience to the Creator, he was guaranteed everlasting life
as long as obedient.
This life, which, according to God's plan, he had a right to
possess, he desired to give as a ransom for ours. But how
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should he do it? If he died, a spiritual being, it would have done
us human beings no good whatever. It was a human, and not a
spiritual being, which was condemned to death, and God's law
of "an eye for an eye" and a "life for a life," demanded a human
sacrifice for human sinners. Nay; had ten thousand spiritual
beings died, that could never have redeemed mankind, any more
than could ten thousand "bulls and goats, which can never take
away sin."--Heb. 10:4. Neither a higher nor a lower order of
beings could redeem; it required a man to redeem mankind.
Therefore, this spiritual being changed his condition of existence
from the spiritual to the human, and on earth was known as
Jesus. It was not a death of the spiritual being, but a
transferrence of life from a higher to a lower plane of existence--
the perfect plane of being, which Adam had forfeited by sin.*
The penalty of Adam's sin was death (everlasting,) and when
Jesus took his place he became subject to that penalty--eternal
death. Jesus, as a man, then, in order to redeem man must give
up forever his human existence. This giving up was at the time
of his baptism, and his death was typified in that act. But after
giving up, or consecrating his life as a ransom, he was three and
a half years in actually giving it up--spending it in the service of
others and finally ending it on the cross. When he consecrated
himself unto death (at baptism), he received his begetting of the
spirit to the new life--the divine, immortal life; and at his
resurrection he was born to that new nature and life, a spiritual
body, and never again took the human, which he had given as "a
ransom for many." In all of this he is the pattern, or leader of all
the "little flock," who consecrate and sacrifice the human, and
"become partakers of the divine nature."
Thus "Christ died for our sins according to the Scriptures"-- "A
body hast thou prepared me for the suffering of death," etc.,
"and being found in fashion as a man, he humbled himself unto
death, even the death of the cross." Thus he died as a man for
mankind, or as Paul expresses it: "Since by man came death, by
man came also the resurrection of the dead."--1 Cor. 15:21. He
died the just [man] for the unjust [men] that he might bring us to
God.--1 Pet. 3:18. We next notice, that the thing given for the
life of the world, was the life of Jesus (the man): "For
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the Son of Man came...to give his life a ransom for many"
[lives].--Mark 10:45. Notice again that the life Jesus gave was
all the life he possessed--it was his life. In the parable of the
treasure hid in the field, (Matt. 13:44) "the Kingdom of Heaven
is likened unto a treasure hid in a field ['the field is the world' of
mankind--the bride of Christ, the hidden treasure,] which, when
a man [Jesus] hath found, he goeth and selleth all that he hath
and buyeth that field." Jesus gave his all and so must those who
would be joint-heirs with him, walk in his footsteps and sacrifice
earthly life.
----------
 *Such a transference, or change of life, from one condition to
another, will occur, when "we, who are alive and remain, shall
be caught up to meet the Lord," "changed in a moment" from
human to spiritual conditions. In Jesus' case the life was
transferred from a higher to a lower plane of being; in our case,
it will be from the lower to the higher. Our life will be
swallowed up of immortality, or perfection of life.
Now, as an immortal being cannot die, it seems clear that Jesus
did not have immortality when he died. It would be impossible
for an immortal being to suffer pain or to die. But Jesus assures
us that "the Father hath given unto the Son that he should have
life in himself."* When was it given unto him? Paul tells us it
was after he died,--at his resurrection. Hear him: "Christ Jesus,
who being in the form of God [a spiritual being] thought it not
robbery to be equal with God; [to speak of himself as being a
member of God's family--the Son of God"-- John 10:35,36] 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,
[because of this obedience--death on the cross, etc.] 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,
both of things in heaven and things in earth, and things under the
earth, ['they that are in their graves'--the dead], and that every
tongue should confess that Jesus Christ is Lord to the glory of
God the Father."--Phil. 2:6-11. "That all men might honor the
Son, even as they honor the Father."-- John 5:23.
From this and other Scriptures it seems evident, that, while Jesus
had held a very high position in the spirit world before taking
the human nature and form, yet the position occupied by him
since he ascended up on high, is a much higher one--"Him hath
God highly exalted," etc.,--and the word wherefore, (on this
account) used by Paul, clearly shows that the high exaltation
came as a reward for the self-sacrifice and obedience even unto
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death. This high exaltation consisted in part of the glory of
power, which will be fully displayed and exercised during the
Millennial age. But who can doubt that one of the chief elements
of that high exaltation was immortality, heretofore possessed
only by "the King of kings and Lord of lords, the only wise
God?"
----------
 *Jesus, after he had consecrated himself and had been begotten
of the new, divine nature, spoke of the new life which was
promised him, and which he received fully at the resurrection as
though he had already received it; just as it is said of us--"He
that believeth...hath everlasting life."
This mighty one--Jehovah--received our Lord, the perfect one,
whose life and death were one grand expression of love to God
and to men, into oneness of life, as well as of glory and power
with himself, which would imply his becoming the son of God,
with power, (in a higher sense than before) and a partaker of the
divine nature. How fitting, too, that he, whose work it is to
restore the human race again to perfection of earthly being,
should be a fountain of life!
Every action should have a motive; and when Jesus came into
the world and died for our sins, it was the result of one or more
motives. And so we find Paul, in exhorting the church to a life
of self-sacrifice, pointing to the prize of our high calling as a
motive or incentive to energy and perseverance; and he refers to
Jesus as our example, saying: "Consider him that endured --
...looking unto Jesus, the author and finisher of our faith; who,
for the joy set before him, endured the cross, despising the
shame, and is set down at the right hand of the throne of God."--
Heb. 12:2,3.
The joy set before our Lord was threefold: first, to ransom a race
of beings from sin and death, and restore them to the perfection
of their being; second, as a reward for his faith in God's promise,
and obedience to his will, he would be exalted to the right hand
(chief place) of power, and have inherent life ("life in himself,")
the divine degree--immortality; third, he might bring some of
the human race to the higher plane of being --the spiritual. To
these he would be both redeemer from death and leader--to as
many as believed on him, "to them gave he power to become the
sons of God."--John 1:12. These could also become partakers of
the divine nature (2 Pet. 1:4), be associated with him as his
Bride--become heirs of God, and joint-heirs with himself.--Rom.
8:17. But how should these ever be counted worthy of exaltation
to such a position of glory and honor, side-by-side with him who
is the express image of the Father's person? By following in his
footsteps: he became the leader of a "little flock" of believers,
who, after being redeemed by his sacrifice, should, by following
his example-- giving up the human life, will, ambition, etc., and
walking after
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the law of the spirit, be counted worthy to become his Bride.
These suffer with him, that they also may be glorified together
(with him.)--Rom. 8:17. Yes, this was a part of his mission, and
therefore a part of his joy--to bring up some of the human family
to the divine nature. So we read: "It became him (God)
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for whom are all things, and by whom are all things, in bringing
many sons unto glory, to make the captain of their salvation
(Jesus) perfect through suffering."--Heb. 2:10. Jesus must go
through the most severe trials to prove his obedience to the
Father's will before being entrusted with the high honor of glory
and immortality. And he came off victor--proved his perfection
by obedience even unto death. He was tried and not found
wanting; "tried in all points, like as we are, yet without sin;" he
won the "prize of his high calling--the joy set before him."
At the resurrection of Jesus we reach a point of time where two
beings possess the principle of immortality--the Father and the
Son. Now we learn that this principle of immortality is promised
also to the Bride of Christ. Who then will constitute the Bride?
Jesus tells us, "many are called and few are chosen." Paul
estimates that many run, though few so run as to obtain the prize
of the high calling; yet Jesus assures the little flock who do so
run that "it is the Father's good pleasure to give [them] the
kingdom." Not all believers then, nor even the majority, but a
"little flock" who overcome the world, will constitute the Bride-
-the Lamb's wife--"To him that overcometh will I grant to sit
with me in my throne."--Rev. 3:21.
We have already seen that the Gospel church, when fully
developed, will be composed of two classes. These two classes
will embrace all who have believed in Jesus as the sin-bearer,
and have consecrated themselves to his service--all who, during
the Gospel age, have been begotten to a newness of life by the
spirit through the Word, except a very few mentioned by Jesus,
John and Paul as those who sin against the Holy Ghost, which
sin hath never forgiveness. Paul, in Heb. 6:4-6, describes those
committing this sin as having been once enlightened and having
tasted of the heavenly gift and of the good word of God, and the
powers of the world to come, and being made partakers of the
Holy Ghost, (i.e., begotten by the holy spirit); nevertheless they
crucify to themselves the Son of God afresh and put him to an
open shame...(Heb. 10:29) counting the blood of the covenant,
wherewith they were sanctified an unholy thing, and doing
despite unto the spirit of grace. In a word, these are open, wilful
apostates (not weak, backsliding Christians,
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whose love is chilled for a time by contact with the cold world.)
These apostates will die the second death, but all others of the
church being begotten of the spirit, will in due time, at the
resurrection be born of the spirit to spiritual conditions--spiritual
bodies. But many, though believers, have not continued to grow
up into Christ, but have remained children, consequently were
too weak to overcome the world. They are bound by the world's
customs, business, money-making, pleasures of this life, honor
of this world, etc., and do not follow the "Captain of their
salvation" in the "narrow way," and such must have much
scourging and discipline before the fleshly nature is subdued;
such must go through a time of trouble--be "delivered over to
Satan [evil] for the destruction of the flesh, that the spirit [new
nature] may be saved in the day of the Lord Jesus."
This class constitute the majority of all the Christian church --
the "great company who come up [to the spiritual condition] out
of [through] great tribulation and wash their robes and make
them white in the blood of the Lamb."--Rev. 7:14. The few, the
"little flock" will win the prize for which all are called to run.
The prize of our high calling is, to become "heirs of God, joint-
heirs with Jesus Christ our Lord," or as again expressed: We
"seek for glory, honor, and immortality."--Rom. 2:7. If you
would realize its grandeur, think for a moment that this is the
same prize for which Jesus ran; the same joy that was set before
him--Glory, Honor, and Immortality. He has been exalted, and
now of the many called to share with him, in the honor and
glory of his exalted position, the few who will be chosen, are
making their calling and election sure by walking in "the narrow
way"--"the way their leader trod." And we repeat, only the few
win that prize for which all seek--glory, honor and immortality.
"If we be dead with him [to the fleshly nature] we shall also live
with him."--Rom. 6:8. As Jesus said: "To him that overcometh
will I grant to sit with me in my throne, even as I also overcame
and am set down with my Father in his throne."--Rev. 3:21.
These overcomers who worship not the symbolic beast or image
(Rev. 20:4) constitute the first resurrection, of which Jesus was
the first-fruits: "Blessed and holy is he that hath part in the first
resurrection; on such the second death hath no power [because
they are immortal], and they shall be priests of God and of
Christ and shall reign with him a thousand years."--Rev. 20:6.
Here, then, are the conditions upon which we may attain to
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the highest position in the gift of God. Nor should we be
surprised that the way that leads to life is narrow, when we
realize the grandeur of the life to which it leads. The masses of
the church, as we have seen, walk not in the narrow way and
consequently do not receive the prize of our high calling.
Though begotten of the spirit, they try to walk upon a middle
road; they try to keep both the favor of God and the favor of the
world, forgetting that "the friendship of the world is enmity
against God," and that the instructions to those running the race
for the prize are "Love not the world," "Seek not honor one of
another, but that which cometh of God only."
These, who, as we have seen, "love the present world," receive a
scourging and purifying by fire of trouble, and are finally
received into the heavenly--spiritual condition. They will have
everlasting life as angels have it, but will lose the prize of
Immortality. These shall serve God in his temple, and stand
before the throne, having palms in their hands (Rev. 7:9-17); but
though that will be glorious, it will not be so glorious as the
position of the "little flock" who shall be kings and priests unto
God, seated with Jesus in his throne as his bride and joint heir,
and with him crowned with Immortal, divine life.
The balance of our race now thronging the broad road to death
are to be restored because their guilt and sin are atoned for and
will be remitted. As through the disobedience of one man all
were placed upon the broad road and swallowed up of death, so,
through the obedience of one (Christ), all will be forgiven and
brought back to life. But when brought back to "their former
estate"--the perfection of the original--they will not have life in
the same sense that the Divine family will have it. Theirs will
not be life in themselves, but supplied life. The restored race
will, no doubt, live eternally. God will supply the means of
continuing their life as long as they are obedient, and that, we
are told, will be forever. Doubtless their present experiences
with sin will prove a blessing throughout eternity.
The words Incorruptible, Incorruption, Immortal, and
Immortality are translations of the Greek words athanasia,
aphtharsia, and aphthartos. (These words have the same
significance, viz., "Incapable of corruption--decay--death."
"Having unlimited existence."--Webster.) These occur in all
only eighteen times, in Scripture and are always used in
connection with God or the saints, and are never associated in
any way with angels, mankind, or lower orders of creation.
With a glimpse of this "crown of life which fadeth not away"
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and the honor and glory associated with it, who will say that our
all-wise Father has made the pathway too difficult? Its
difficulties will act as a separating principle to separate and
refine a "peculiar people," "a little flock," to be "heirs of the
kingdom," "heirs of glory," heirs of God and joint heirs with
Jesus Christ our Lord--if so be that we suffer (death) with him.
As we toil upward on the narrow way, angels look on amazed at
the grandeur of the plan which is able not only to rescue a fallen
race from death, but to display "the exceeding riches of God's
grace and loving-kindness towards us who are in Christ Jesus."--
Eph. 2:7. And it will yet be more clearly seen in the ages to
come. Yes, when the plan was first foretold through the
prophets, angels desired to look into it and to know concerning
the time, and manner of time of its fulfillment (see 1 Peter 1:12),
and an "innumerable company of angels" still watch our
progress and gladly become "ministering spirits," "sent forth to
minister for those who shall be heirs of salvation" (Heb. 1:14),
and soon be their rulers: for, "know ye not that ye shall judge
(govern) angels?"--1 Cor. 6:3. The Father, too, who has called
us with so high a calling, looks upon us with loving sympathy,
and desires that we make our calling and election sure by
complying with the conditions. And there is another who
watches us with intense interest: it is he who redeemed us from
death by his own precious blood and invited us to become his
Bride and joint heir. If he loved us with such love while we were
yet sinners, judge of his love now that we are his betrothed. He
knows all about the narrow way--was tempted in all points as we
are, without yielding, and now he stands ready to succor and
strengthen us as we need and ask his help.
In view of all these things, let us, brethren and sisters, "come
boldly unto the Throne of Grace, that we may obtain mercy and
find grace to help in every time of need," while we fight the
good fight of faith (warfare of the new against the old nature)
and lay hold on eternal life.
 ----------
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 THE BROAD ROAD TO DESTRUCTION.
 THE road is so steep that when once we are fully started upon
it, it seems almost impossible to avoid running headlong to its
end. Six thousand years ago, Adam, (and we in him as a race of
human beings,) was driven from the garden of Eden, because of
sin, and sentenced to destruction; God's law being that any
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creature who will not live in harmony with his law shall not live
at all. "The soul (being) that sinneth, it shall die."--Ezek. 18:4.
Thus God drove us out from the life-giving trees of Eden,
saying: "Dying thou shalt die." And as a sinner condemned to
destruction, our father Adam started forth upon the "broad road"
which leads to it. Slowly he walked in that way; he hasted not to
its end for nine hundred and thirty years. As years rolled on, and
the path became more and more smoothly worn, the race sped
more rapidly to destruction. The way becomes daily more
glazed and slimed and slippery with sin, and the various
appliances for hastening men to death, in use by "him that has
the power of death, that is, the devil."--Heb. 2:14. And not only
is the way more slippery, but mankind daily loses the power of
resistance, so that now the average length of human life is about
thirty years. We get to the end of this broad road nine hundred
years quicker than did the perfect man. In fact, so weak and
degraded has our race become, that its condition is painfully
described as "prone to sin as the sparks to fly upward." So, then,
as we look about us, we can pity, as well as abhor, the murderer,
the licentiate, the thief, the liar, and the drunkard. We abhor the
sins, but we pity the poor fellow-being so degraded as to be
under their control, and God loves and pities them too; and
hence he has made provision (as other Scriptures have shown
us) whereby Christ died for and redeemed all on this broad road,
and in due time will restore them to their first (Adamic) estate.
But let us, if we see the "narrow way," walk in it, and thus be
prepared and permitted to share in the work of restoring all
things.
 ====================
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 PART IX.
 ----------
 THE THREE GREAT COVENANTS.
 A COVENANT is an agreement. God, who knows the end from
the beginning, never made a covenant which he could not and
will not fulfill. Covenants may be conditional or unconditional:
where a conditional covenant was made, i.e., where each party
to it was bound to do certain things, it was customary to appoint
a mediator--a person who stands between and whose business it
is to see that both parties keep their covenant. God has made
several covenants, but three in particular, which we wish now to
consider briefly. These are, first, the "covenant with Abraham;"
second, the covenant of "the Law;" third, the "New covenant."
The first one reads: "In thee and in thy seed shall all the families
of the earth be blessed." This covenant we understand to cover
two classes--Abraham and his seed through Isaac, and he whom
Abraham typified--Jehovah and his seed through Jesus. The
blessing comes first through the God-seed--Christ and his
brethren, the church, reaching, blessing and restoring the fleshly
seed first, and through them extending to and blessing all the
families of the earth. Thus we see how the blessing will "be sure
unto all the seed."--Rom. 4:16. Now, we inquire, are there any
conditions to this first covenant? If there are--it is possible that
Abraham and his seed might fail to keep their part and so the
conditions and covenant being broken, God may never fulfill
that covenant. But, we answer, there were no conditions. God
did not say, Abraham, if you and your seed after you will obey
me, I will do thus and so, but he simply tells Abraham what he
intends doing. That covenant then cannot pass away, nor be
altered, nor added to,--(Gal. 3:15,17,)--it must be fulfilled just as
it reads. The seed must come and the seed shall bless all the
families of the earth. How much this is in harmony with the
teaching of a "restitution of all things!"-- Acts 3:21. If further
evidence that this first covenant was unconditional be desired, it
is found in the fact that no mediator was appointed; none was
needed since there was only one party
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(God) who covenanted anything--Gal. 3:20. That covenant was
confirmed by an oath.--Heb. 6:13-18. The second covenant we
wish to consider is "the Law." It was delivered to Israel at
Mount Sinai. Unlike the first, it had conditions--if Israel would
obey the Law, they should be "a peculiar treasure above all
people:" for, says God, "all the earth is mine, and ye shall be a
kingdom of priests and an holy nation."--Exod. 19:5. Then
follows the words of their covenant.--Exod. 20 to 23. Moses
declares, (in harmony with Gal. 3:17,) "The Lord made not this
covenant with our fathers [Abraham, etc.] but with us, even us
who are all here alive this day. The Lord talked with you face to
face in the mount out of the midst of the fire, and I stood
between the Lord and you at that time."--Deut. 5:2-5.
The whole world were sinners but knew not to what extent; they
knew not that they were so depraved that they could not keep
God's law perfectly. And it was God's object in making the Law
Covenant, to prove to Israel their own imperfection and inability
to live in harmony with God. Therefore he said to them, after
making the conditions of the covenant and when the people had
accepted it, "Ye shall therefore keep my statutes and my
judgments which if a man do he shall live."--Lev. 18:5; see also
Rom. 10:5, and 7:7,12,13,16.
Therefore, when God made this second covenant, he knew that
Israel would never realize the promises therein given, because
they would not be able to keep it--all being sinners--for "by the
deeds of the Law shall no flesh be justified." "That no man is
justified by the Law is evident."--Gal. 3:11. But the Law was of
some service to them, in that it furnished a check upon idolatry
and immortality, and thus as a schoolmaster, it prepared them
for Christ and the new covenant.--Gal. 3:19, and 4:1.
The Law Covenant was ordained in the hands of a mediator --
Moses; and that covenant and its mediator were a shadow, or
type of the future "New covenant" and its mediator--Christ.
Moses typically bought all Israel with the blood of the bullock
and goat, which typically represented his own blood--life. He
typically bought them and left them the conditions of the Law as
a legacy. For a covenant is of force after men (the ratifiers or
mediators) are dead...."When Moses had spoken every precept
to all the people, according to the Law, he took the blood of
bulls and of goats, with water and scarlet wool and hyssop, and
sprinkled both the book--(the Law)--and all the people, saying:
this is the blood of the covenant which God hath enjoined unto
you."--Heb. 9:16-20. When Jesus came he was born into the
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world--"under the Law," and by perfect obedience to it he
became the heir of all the earthly promises contained in that Law
covenant--but more, he was begotten of God and was the Seed
of Abraham, and as such was heir of the first covenant also. --
Gal. 3:16. In the person of Jesus then, the second (Law)
covenant passed away, being fulfilled: and the first--
(Abrahamic)-- covenant began to be fulfilled: for it will not be
completely fulfilled until "all families of the earth" are blessed
by Christ.
This blessing of mankind is made the basis of a "New
Covenant" between God and man. This, like the "Law"
covenant, has conditions, some of which bind God and some
bind mankind. Mankind will be required to keep God's perfect
Law. [He could not give an imperfect one--the Law given to
Israel was "holy and just and good."--Rom. 7:12.] Any other
Law would be unjust and bad then; consequently, God must give
in substance the same Law which Jesus said was briefly
comprehended in this: "Thou shalt love the Lord thy God with
all thy heart, with all thy mind, with all thy soul, and with all thy
strength, and thy neighbor as thyself." So far as man's
obligations are concerned then, they will be the same under the
"New" that they were under the Law covenant; the difference
consisting in this, that under the "New" God will actually take
away man's sins instead of typically (as under the Law.) When
God actually takes man's sins away and its penalties (mental and
physical imperfections and death) then, and not until then, will
they as perfect men be able to keep God's perfect Law.
"Behold the days come, saith the Lord, that I will make a New
Covenant with the house of Israel and with the house of
Judah....This shall be the covenant that I will make with the
house of Israel after those days, saith the Lord: I will put my law
in their inward part and write it in their hearts, and I will be their
God and they shall be my people, for I will forgive their
iniquity, and I will remember their sin no more." "In those days
they shall say no more, the fathers have eaten a sour grape, and
the children's teeth are set on edge, but every one shall die for
his own iniquity."--Jer. 31:29. "And in that day, I will make a
covenant for them with the beasts of the field and with the fowl
of heaven, and with the creeping things of the ground, and I will
break the bow and the sword and the battle out of the earth."--
Hos. 2:18. See also Jer. 32:37-41; Ezek. 37:12,14,26. It may
easily be seen that these conditions are not yet fulfilled. The
sour grape of sin still sets all mankind on edge--the law of sin,
the stony heart, still remains in mankind:
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God has not yet taken it away and given them instead a heart of
flesh (perfect manhood) with his law--Love--graven thereon.
The beasts and fowl are not yet in harmony with man. He was
given dominion, glory, and honor, but through sin lost it almost
entirely; but soon he will be restored, and all nature will
recognize in man her ruler. But it may be asked--Upon what
conditions will God take away and blot out man's
transgressions? We answer, unconditionally: according to the
provisions of the
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first covenant, a seed was to come, and secondly it was to bless
all. The blessing is the removal of man's load of sin, through the
death of the seed, who died the just for the unjust. This (third)
"New Covenant" like its shadow, the Law, has a mediator,
because there are conditions, and two parties to the covenant. As
under the Law Covenant Moses was the mediator, so is
"JESUS THE MEDIATOR OF
THE NEW COVENANT,"
and to him God looks for the fulfillment of the Law; and to him
Israel and the world look for ability to comply with its
conditions, viz., restitution. As the mediator, or testator then,
Jesus must die to leave mankind the legacy--of forgiveness and
restoration promised in the New Covenant. He did thus die and
bought all with his own precious blood, and soon is to
commence the great work of applying the blood--cleansing from
all sin. As typically Moses took the bunch of hyssop and scarlet
wool, and therewith sprinkled of the ratifying blood both the
book (Law) and all the people, (Heb. 9:19,) so with the New
Covenant, it must be ratified with blood, and the mediator gives
his blood (life) and then (soon we believe) he will begin the
work of sprinkling with this cleansing blood and with the pure
water of truth. He will sprinkle both the book (Law) and people,
bringing the people into harmony with God's law-- "Love." No
longer will their teeth be set on edge; no longer will they, when
they would do good, find evil present with them; then, all shall
know the Lord from the least to the greatest, and the knowledge
of the Lord shall fill the whole earth.
But does some one inquire why the new covenant did not at
once go into effect as soon as the mediator died? Why were not
all the people sprinkled as soon as the blood was shed?
Ah! dear friends, that is the most wonderful part of it all: that is
the part which shows "the exceeding riches of God's grace"--
"his loving-kindness toward us, in Christ." This is what Paul
repeatedly speaks of, as the "mystery" hid during previous ages,
viz., "Christ in you the hope of glory."--Col. 1:27. Jesus died
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for and is to bless and restore all men; but before entering upon
the work of restoring, he publishes among the great mass (all of
whom he ransomed) the news of their ransom, and to all who
have an ear to hear it he extends the privilege of taking up their
cross and following him--of sharing with him in suffering evil
for good, and promises these that if they do walk in his footsteps
they shall be not only sharers of the sufferings, but also of the
"glory that shall follow." "To him that overcometh will I grant to
sit with me in my throne." We shall become heirs of God, joint-
heirs with Jesus Christ our Lord, if so be that we suffer with
him, that we may be also glorified together."--Rom. 8:17.
This is the reason why the Gospel age intervenes between the
death of Jesus and the blessing of the world: it is an age of
death, an age during which we may if we will--"fill up what is
behind of the afflictions of Christ."--Col. 1:24. We are then,
joined with Christ in the sacrifice of the human life--"dead with
him," and so far as the world is concerned, they are still waiting
until the little flock--the members of the body of the mediator or
testator (Christ) are "dead with him." We believe the sacrifice to
be almost ended, and soon all who have shared death with him
as members of his body shall be joined with him in the glory of
power and share in the glorious work of applying the blood--
cleansing the people. Moses did the sprinkling in the type and it
will be the Great Prophet and Mediator in the antitype. "A
prophet shall the Lord your God raise up unto you of your
brethren, like unto me; him shall ye hear in all things
whatsoever he shall say unto you. And it shall come to pass that
every soul which will not hear that prophet, shall be destroyed
from among the people."--Acts 3:22. This prophecy belongs to
the "times of restitution of all things," and is quoted by Peter as
applicable there.
That prophet, or teacher--"the Christ"--head and body, is now
being "raised up" (to power), and soon the work of sprinkling
and cleansing humanity begins; and the soul (person) who will
not then obey and be cleansed shall be destroyed. In that age, the
sinner a hundred years old will be cut off, though at that age he
would be but "a child."--Isa. 65:20.
In a sense, the operation of the new covenant begins with the
Gospel church, and lifts us from the plane of degradation and sin
to a justified or reckoned-perfect condition, from which we can
go forward in the "narrow way" becoming heirs of the first
covenant.--Gal. 3:29. Let us briefly review these covenants as
they are illustrated in a type or allegory.--(Gal. 4:22-31.) Paul
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explained that Abraham's wife, Sarah, was a type of the first
covenant made with Abraham, referring to "the Seed." As years
rolled by, and no child came, they began to look for a fulfillment
in some other way, and Hagar takes the place of a wife and
bears a son, who apparently is to be the heir. So the original
promise of God meant Christ, but he was not born until "due
time," and in the meantime "the Law" was given from Sinai,
apparently taking the place of the first covenant, and under the
law covenant a fleshly seed was developed--fleshly Israel. But
the first, or Sarah, covenant had not failed, and after the Hagar
covenant had borne fleshly Israel (typified by Ishmael), the true
seed of Abraham and heir is born, under the first (or Sarah)
covenant; i.e., Christ Jesus and the members of his body--
spiritual Israel. This is as far as Paul carries the type, because
speaking only of the two seeds, natural and spiritual, and the two
covenants under which they come into existence. But as we find
that God is to make "a new covenant," "after those days," we
naturally inquire: Why was not this new covenant typified by a
wife as well as the other two? And upon examination we find it
was so illustrated. Turning to Gen. 24:67, we read how Isaac
receives Rebecca into Sarah's tent, and she becomes his married
wife, (illustrating how our heavenly Bridegroom will receive his
Bride at the end of her journey, and bring her into possession of
and associate her with himself, in the enjoyment of all things
promised in the first (or Sarah) covenant.) Then we read after
Isaac's marriage: "Then, again, Abraham took a wife, and her
name was Keturah," thus illustrating as plainly as a type can, the
"New covenant."
Each of the first two covenants bore but one offspring. The first,
the "heir of all things," (Christ Jesus and we his Bride,) and the
second, fleshly Israel, beloved for the Father's sake. But the
New Covenant (Keturah) bears six sons, which, taken with the
one of Hagar, would be seven--a complete number--representing
that all the fleshly children would be developed under the Hagar
and Keturah, or "Law" and "New" Covenants.
The name Sarah means Princess; Hagar means flight or cast out;
Keturah means incense or sweet; all of which are significant.
Oh, how our covenant--the Royal--looms up above all the
others! Let us not forget that we must die with Jesus, if we
would LIVE and share in the glorious work of sprinkling and
cleansing the world in the next age. "That by means of death
...they which are called might receive the promise of eternal
inheritance."--Heb. 9:15.
 ====================
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 PART X.
 ----------
AN EXPLANATION OF SOME SCRIPTURES
 FREQUENTLY MISCONSTRUED
THE RICH MAN AND LAZARUS.
 THIS parable recorded in Luke 16:19, is generally regarded as
being the utterance of our Lord (though nothing is said of his
having uttered it), and we so regard it.
The great difficulty with many is, that though they call it a
parable, they reason on it, and draw conclusions from it, as
though it were a literal statement and not a parable. To think of
it as a literal statement involves quite a number of absurdities;
for instance: that the rich man went to hell because he had
enjoyed many earthly blessings and have nothing but crumbs to
Lazarus. Not a word is said about his wickedness. Again,
Lazarus is blessed, not because he is a sincere child of God, full
of faith and trust--not because he was good, but simply because
he was poor and sick. If this be understood literally, the only
logical lesson to be drawn from it is, that unless you are a poor
beggar, full of sores, you will never enter into future bliss, and if
now you wear any "fine linen" and "purple," and have plenty to
eat every day, you are sure to go to hades. Again, the place of
bliss is "Abraham's bosom," and if the whole statement is literal,
the bosom must be literal, and would not hold very many of
earth's millions of sick and poor. But why consider the
absurdities? All unprejudiced minds recognize it as a parable.
As a parable, how shall we understand it? We answer, that a
parable is one thing said, another thing meant; we know this
from some of the parables explained by Jesus. For instance, the
parable of the "Wheat and Tares." From his explanation we
learn that when in that parable he said wheat, he meant "children
of the kingdom;" when he said tares, he meant (to
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those who would understand the parable) "the children of the
devil;" when he said reapers, angels were to be understood, etc.
(See Matt. 13.) So you will find it in every parable explained by
our Lord; the thing said is never the thing meant; consequently
in this parable "a rich man" means something else. Lazarus and
Abraham's bosom are not literal, but represent some class and
condition. In attempting to expound a parable such as this, an
explanation of which our Lord does not furnish us, modesty
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in expressing our opinions regarding it is certainly appropriate.
We therefore offer the following explanation without any
attempt to force our view upon the reader, except so far as his
own truth-enlightened judgment may commend them, as in
accord with God's Word and plan. To our understanding "the
rich man" represented the Jewish nation. At the time of the
utterance of the parable, and for a long time previous, they had
"fared sumptuously every day"--being the especial recipients of
God's favors. As Paul says: "What advantage then hath the Jew?
Much every way; chiefly, because to them was committed the
oracles of God."--[Law and Prophecy.] The promises to
Abraham and David invested this people with royalty, as
represented by the rich man's "purple." The ritual and (typical)
sacrifices of the Law constituted them, in a typical sense, a holy
nation--righteous--represented by the rich man's "fine linen."
[Fine linen is a symbol of righteousness.--Rev. 19:9.]
Lazarus represented the Gentiles--all nations of the world aside
from the Israelites. These, at the time of the utterance of this
parable, were entirely destitute of those blessings which Israel
enjoyed; they lay at the gate of the rich man. No rich promises
of royalty were theirs; not even typically were they cleansed; but
in moral sickness, pollution, and sin they were companions of
"dogs." Dogs were regarded as detestable creatures in those
days, and the typically clean Jew called the outsiders "heathen"
and "dogs," and would never eat with them, nor marry nor have
any dealings with them.--John 4:9. As to the "eating the crumbs
(of favor) which fell from the rich man's table" of bounties,
Jesus' words to the Syro-Phoenician woman give us a key. He
said to this Gentile woman--"It is not meet (proper) to take the
children's (Israelites) bread and give it to the dogs" (Gentiles);
and she answered, "Yea, Lord, but the dogs eat of the crumbs
that fall from their master's table."--Matt. 15:27. Jesus healed
her daughter, thus giving the desired crumb of favor. But there
came a time when the typical righteousness ceased--when the
promise of royalty ceased
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to be theirs, and the kingdom was taken from them to be given
to a nation bringing forth the fruits thereof.--Matt. 21:43. The
rich man died to all these special advantages and soon he (the
Jewish nation) found himself in "gehenna fire"--a cast-off
condition, in trouble, tribulation and affliction, in which they
have suffered from that day to this.
Lazarus also died: the condition of the Gentiles underwent a
change, and from the Gentiles many were carried by the angels
(messengers, apostles, etc.) to Abraham's bosom. Abraham is
represented as the father of the faith-full and receives to his
bosom all the children of faith--who thus are recognized as the
heirs to all the promises made to Abraham. For the children of
the flesh, these are not the children of God, but the "children of
the promise are counted for the seed" (children of Abraham)
"which seed is Christ," and "if ye be Christ's then are ye
(believers) Abraham's seed (children) and heirs according to the
(Abrahamic) promise."--Gal. 3:29. Yes, the condition of things
then existing terminated by death--at the death of Jesus--"for if
one died for all, then were all dead." There the Jew was cast off
and has since been shown "no favor," and the poor Gentiles who
before had been "aliens from the commonwealth (the promises)
of Israel and without God and having no hope in the world,"
were then "brought nigh by the blood of Christ" and "reconciled
to God."--Eph. 2:13. If the two tribes living in Judea (Judah and
Benjamin) were represented by one rich man, would it not be in
harmony to suppose that the five brethren represented the
remaining ten tribes, who had "Moses and the Prophets" as their
instructors? The question relative to them was doubtless
introduced to show that all special favor of God ceased to the
ten tribes, as well as to the two directly addressed. It seems to us
evident, that Israel only was meant, for none other nation than
Israel had "Moses and the prophets" as instructors.
In a word, this parable seems to teach precisely what Paul
explained in Rom. 11:19-31. How that because of unbelief, the
natural branches were broken off, and the wild branches grafted
in to the Abrahamic promises. In the parable, Jesus leaves them
in the trouble, and does not refer to their final restoration to
favor, doubtless because it was not pertinent to the feature of the
subject treated; but Paul assures us, that when the fullness of the
Gentiles--the Bride--be come in "they (the Israelites) shall
obtain mercy through your (the Church's) mercy." He assures us
that this is God's covenant with fleshly Israel (they lost the
higher--spiritual--promises, but are still the possessors
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of certain earthly promises) to become the chief nation of earth,
etc. In proof of this statement, he quotes the Prophets, saying:
"The deliverer shall come out of Zion, (the glorified church,)
and shall turn away ungodliness from Jacob," (the fleshly seed).
As concerning the Gospel, (high calling) they are enemies, (cast
off) for your sakes: but as touching the election, they are
beloved for the fathers' sakes. "For God hath concluded them all
in unbelief, that he might have mercy upon all. O the depths of
the riches both of the wisdom and knowledge of God!"--Rom.
11:30-32.
 ----------
HAVING A DESIRE TO DEPART AND
BE WITH CHRIST.
 Paul was a prisoner at Rome, awaiting freedom or death, he
knew not which. He had, since entering the ministry, gone
through an eventful career and endured much suffering. He
recounts to the Philippian church that, though he has suffered
much, it has resulted in the furtherance of the gospel. Therefore
he rejoices. Then he muses, wondering whether it is the will of
God that he continue to live, preach, write, and suffer, and thus
be a blessing to the church, or whether he has done his work and
will rest in death, being at the same time an illustrious martyr.
And he asks himself, as it were, the question: Which would you
prefer to do if it were left to your decision? and concludes that
he would not know which of the two things to choose; but he
knows of a third thing which he would be in no doubt about if
he were at liberty to choose it. He is in a strait between two,
having a desire for the third.
The "Emphatic Diaglott" translates the passage thus: "Christ will
be magnified in my body by life or by death. Therefore for me
to live is Christ, and to die is gain. But if to live in the flesh, this
to me is a fruit of labor; and what I should choose I do not
exactly know: I am indeed hard pressed by the two things. I
have an earnest desire for the RETURNING and being with
Christ, since it is very much to be preferred."--Phil. 1:23.
An explanatory foot-note says, relative to the Greek Analusia,
rendered returning, as above: Analusia, or the returning, being
what Paul earnestly desired, could not be death or dissolution, as
implied by the word depart in common version, because it
seemed a matter of indifference to him which of the two--life or
death--he should choose; but he longed for the analusia, which
was a third thing, and very much to be preferred to either of the
other two things alluded to. The word analusia occurs in Luke
12:36, and is there rendered return. "Be you like men waiting for
their master when he will return," etc.
 ====================
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 PART XI.
 ----------
 COUNTING THE COST.
 HOW MUCH WILL YOU GIVE?
 DEAR friends we are not going to pass around the contribution
box now, but thinking this to be an all-important question, one
upon which depends, perhaps, as much the interest of every one
of us, as any question we could propound, let us each for
himself carefully consider--How much will you give for the
gospel of Christ? But do you say, is it not a free gospel? Does
not the prophet say "Ho, every one that thirsteth, come ye to the
waters, and he that has no money come ye, buy, and eat; yea,
buy wine and milk without money and without price?" Yes, that
is a correct quotation, but there is nothing in the passage quoted
to indicate that a man who has money can have the gospel and
still keep his money; those who are to have it without money are
those who have no money to pay. But sincerely, my brother, my
sister, my friend, HOW MUCH will you give for the gospel? It
is exceedingly valuable and you should not expect to get it for
nothing, you should not be willing to take it for nothing if you
could, neither can you expect to give an equivalent for it, for "its
price is beyond rubies, and all the things thou canst desire are
not to be compared unto it."
Now if you have some faint idea of its value, perhaps you will
be willing to make some offer for it. Offerings are in order for it
now, this is "the acceptable (receivable) year of the Lord," and
we are close to "the day of vengeance of our God:" and if you
want a chance in the high calling, you need to be quick and
prompt about it; we expect the quota under this call will soon be
filled, and hope you will not be among the number who will
"stand without knocking and saying open unto us," when it will
be forever too late. Again we ask, How much will you give?
R284 : page 159
Suppose we consider the word give first in the sense of yielding,
"give ear," are you willing to give your attention and thought to
this gospel? Are you willing to bend your mind to it? Are you
willing to carefully, prayerfully and persistently consider it? Are
you willing to give it all the thought which you have hitherto
given to matters of little or no importance? Consider it well;
think of the hours you have spent reading works of fiction, wit
and humor, perhaps in playing some sort of game for diversion,
or even in reading history or secular news, mainly for the
purpose of being considered "well informed," or possibly for the
purpose of being qualified for some position of honor (worldly)
R285 : page 159
or fame. Are you willing to give way, to give that attention to
the gospel that you have to these? Do you answer in the
affirmative? That is well so far, but that is not enough. Are you
willing (notice, these questions are for you to answer to yourself
in the present tense, not to-morrow) to give in the sense of
quitting; are you willing if this gospel requires it, to give place
to principles which will antagonize those which you have
hitherto entertained? Are you willing to have a radical change
made in your mind, and in your manner of reasoning, i.e., so that
instead of reasoning from an earthly or natural standpoint, it
shall be from a spiritual or gospel standpoint? Earthly wisdom
would reason, "if thine enemy hunger let him starve," and
everything else on the same line, but heavenly wisdom waits to
have our heavenly Father who understands all the weaknesses of
our natures, and all the influences that have been brought to bear
upon us, adjust matters for us, instead of taking them into our
own hands and managing from an earthly plane, and with
earthly wisdom; that is to say, looked at from an earthly
standpoint, we resign our own wisdom and become fools for
Christ's sake. You think that is giving considerable do you?
Well it is, but you cannot become a vessel fit for the master's use
without. Are you willing? Yes. Very well, that is good, but that
is not enough, for this gospel very likely will reveal to you that
very many things which you have hitherto considered harmless
in their nature are really very injurious to you, and you will be
called upon to give in the sense of abandoning, i.e., to let go of
in the sense of never taking hold again--a long good-by--to the
things you once loved; among them may be earthly hopes and
expectations; this heavenly wisdom will teach you that all these
are transitory and vain, and that the more you depend upon them
the more you will be deceived by them, and the greater will be
your disappointment, for your expectations will fail to be
realized, and
R285 : page 160
your hopes will be blasted. You will find everything turned
around under the influence of the gospel, and that the things
which are highly esteemed among men are abominations in the
sight of God.--Luke 16:15. Notice the words "highly esteemed
among men;" earthly things needful for our physical well-being
are not to be despised, nor will heavenly wisdom prompt us to
despise them, nor are they the things referred to as highly
esteemed among men, for men will sacrifice these for worldly
honor and wealth. If you will give way to the influences of the
gospel upon you, you will be led to abominate that which is
HIGHLY esteemed among men.
Let us see what things are highly esteemed among men; what do
they make the greatest sacrifice for? Probably the greatest effort
that men make is to be worshipped; honor, fame, a name among
men; not so much to be superior as to be regarded superior. To
have men cast out your name as evil, that is a terrible thing for a
man who knows nothing of the gospel of Christ; to lose his
reputation is one of the greatest, if not the greatest, calamity that
can befall a man; he will not mind as much the loss of his
character, but the loss of his reputation is most terrible to the
man of the world, for if you lose this you will lose your worldly
friends mostly; some of them will stand by if you have plenty of
money, but it will take a great deal even of money to hold many
friends after your reputation is all gone: so if you relinquish your
reputation for the sake of the gospel (nothing else should induce
a man to part with it) you will be doing pretty well, you will be
giving considerable. Do you think you can do it? Y-e-s? Well,
can you not say it with emphasis? "By the grace of God I will!"
That is good. You are giving yourself poor, after the wisdom of
this world, aren't you? Never mind, look not at the things that
are seen; they are temporal. But you have not given enough yet--
Have you any money? (No, we are not going to pass the
contribution box now.) Yes, some. Well much or little you will
need to give it, not to pay for the gospel, but out of gratitude and
that it may be sent to others, and there are some of the Lord's
brethren living near your house that are hungry or sick and need
help, so your (?) money will be needed, and with it will go those
few friends who stuck by you for your money's sake after your
reputation was gone; you found by bitter (blessed) experience
that a great share of your friends left you when your reputation
did, and now the rest of your worldly friends will go and you
will be left alone. Will you do it? "Yes, by the grace of God I
will!" The sting of death
R285 : page 161
(to the world) is past, isn't it? How much easier it is to say yes,
now. Praise the Lord! But you have not given enough yet.
Now, my dear friend, you are not far from the kingdom. Will
you sacrifice your ease, your comfort, yea, life itself if called
upon? Will you let it be worn out, or burnt out, or in any way
used up for the sake of the gospel of Christ? You will? Thank
God! I am so glad; you will be so rich. Now let us look over this
covenant. You have given your attention, your time, your mind,
your reputation, your friends, your money, your life--seven
items. You have given yourself poor indeed, haven't you? I
acknowledge the fact: it is so, poor, very poor, and you have
done this willingly. It makes me think of something I have
heard, and while I am looking at you your countenance seems
changed; you remind me of some one I have known. Ah, it
comes to me now! Jesus of Nazareth was his name; why, how
much you resemble him; you must be his brother. "You know
the grace of our Lord Jesus Christ, that though he was rich, yet
for our sakes he became poor, that we through his poverty might
be rich."--2 Cor. 8:9. Why, you have done just as he did and just
what he intended when he said: "I have given you an example
that ye should do as I have done to you."--John 13:15. Well, that
is the best kind of will you could make, and I am glad to greet
you as my brother; I also having done the same things--"for
which cause he is not ashamed to call us brethren." --Heb. 2:11.
You can afford to be poor and go about in disguise for awhile,
now, inasmuch as you are an heir of the kingdom. "Hearken, my
beloved brethren, hath not God chosen the poor of this world,
rich in faith, and heirs of the kingdom which he hath promised
to them that love him?"--James 2:5. And now you will learn
faster and be able to prepare yourself for regal employment in
the royal family; for "if any man will (wills or wishes to) do his
will, he shall know of the doctrine."-- John 7:17. You now
belong to that company so aptly described by the poet when he
said:
 What poor despised company
 Of travelers are these,
 Who walk in yonder narrow way,
 Along the rugged maze?
 Ah, these are of a royal line,
 All children of a King,
 Heirs of immortal crowns divine,
 And lo, for joy they sing!
R285 : page 162
 Why do they, then, appear so mean?
 And why so much despised?
 Because of their rich robes unseen
 The world is not apprized!
 But why keep they that narrow road,
 That rugged, thorny maze?
 Why, that's the way their leader trod;
 They love and keep his ways.
page 162
 What! is there, then, no other road
 To Salem's happy ground?
 Christ is the only way to God;
 None other can be found."
 ----------
 "ASK AND YE SHALL RECEIVE."
 To as many as have carefully read this little pamphlet and
become deeply interested in the subjects as herein presented, we
would say: If you want further reading-matter on these subjects,
write to us. If you are desirous of having preaching on these
glorious themes, let us know, and we will endeavor to have the
want supplied. If you want some of
These Pamphlets Free for your Friends,
whom you think would be interested in reading them, write,
stating how many you can use judiciously.
We expect to issue soon a FREE TRACT, entitled, "THE
TABERNACLE AND ITS TEACHINGS:"--Ask and ye shall
receive.
 Address, "ZION'S WATCH TOWER," No. 101 Fifth Avenue,
Pittsburgh, Pa., U.S.A.
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