Why Did Christ Die?

Those who oppose the vicarious offering of Christ, admit, of course, that he died, and to give an explanation of the cause of His death falls upon them, and it is attempted. They deny that in any sense He died in our stead, and one statement made in explanation is: Christ became one of us, to share with us the ills of life, and die like us for the same reason that we die, because being flesh, and the flesh life being forfeited, he must die.

The same teacher says: "A little Scripture is worth more than a great deal of reasoning." We accept this as true, because God's word is based on the infinite philosophy, which is not always revealed, and even if it were stated in words would be so far above the grasp of finite minds, that it would still remain unrevealed. He withholds the philosophy of some facts which are clearly revealed. If it be true that Christ died as one of us merely, we must infer that it was as necessary that he should die for himself, as that we should die for ourselves, on the principle of the same philosopher (?): "Each one must suffer his own penalty." Against such reasoning we are willing to set the word of the Lord and abide the issue.

"And after threescore and two weeks shall Messiah be cut off BUT NOT FOR HIMSELF." Dan. 9:26. It has been attempted to make it appear that Christ's sacrifice consisted in giving up his glory with the Father, in becoming a man. But even if it could be proven (which it cannot) that the Word becoming flesh was a cutting off, or a death, still that imaginary death could not be the one referred to in the above text. Those weeks, as has often been shown, reached to the baptism of Jesus, where he being Christ-ened or more properly, in English, Anointed, he was manifested as the Messiah. And after the weeks Messiah shall be cut off.

"He was cut off out of the land of the living: (not for himself) for the transgression of my people was he stricken." Isa. 53:8.

"For His life is taken from the earth." Acts 8:33.

His voluntary condescension in laying aside His glory and riches, to become a man, or to take the body prepared for sacrifice, is an important fact, and as an expression of the love of Christ, one which we delight to see and present to others; but the taking of the body to be offered, is surely not to be confounded with the "offering of the body of Jesus Christ." Heb. 10:10. "Being found in fashion as a man, he became obedient unto death even the death of the cross." Phil. 2:8. We are lower than the angels, "And we see Jesus made a little lower than the angels for the suffering of death,... that he by the grace of God might taste death for every man" (but not for himself). Heb. 2:9. The man died, he became a man for that purpose.

"There is one God and one Mediator between God and men --the MAN Christ Jesus, who gave himself (the man) a ransom for all," &c. (but not for Himself). 1 Tim. 2:5,6. The ransom or price of anything always takes the place of the thing bought, and in that sense Christ gave his flesh life for the deliverance of man from death. Heb. 2:14,15. In the same sense that He is our Price, He is our Substitute. If a man knows not in what sense He was our Ransom or Price, he cannot see in Christ our Substitute.

Adam is the natural man. He lost his life, the natural life. When he forfeited his life, we being in him forfeited ours, and "so death passed upon all for in him all have sinned." To redeem Adam, secures the recovery of all. Christ takes Adam's place, and thus the place of all, for Adam represents all. As Adam was a natural man and lost his natural or flesh life, the Redeemer must become a man in order that he might have a flesh life to give as Ransom. Hence He took our nature, and for the purpose named. Heb. 2:14,16. Here is the point where Christ needed more than Adam. Adam had but one nature --the human, while Christ had two --the human and Divine. In Christ's earth life the human was manifest in form, but the Divine indwelling was the power, and "glory as of the only begotten of the Father." John 1:14. In Christ's risen and glorified life He wears the Divine form or image of His Father. The flesh life of Christ satisfied the claim as a Ransom, but the Divine secured the resurrection and change to a spiritual body or form. Had Christ been merely human his death would have been as Adam's, but a Mighty One is provided who could give away all that Adam, and all in him, had lost, and yet have an infinite fullness of life. "He was put to death in the flesh, but made alive by the Spirit." 1 Pet. 3:18. The Ransom secures man's recovery or reconciliation, but Christ's Divine life imparted to us secures eternal salvation. "Reconciled by His death, saved by His life." Rom. 5:10. Thus Christ is the Redeemer, and also the second Adam, or head of a new and Divine race. Oh the fullness of Christ! Man's life lost, if not redeemed must have been lost eternally, and man's life is redeemed, but Christ's flesh life was not redeemed, it was given up forever. He gave it as man's Substitute. But was not Christ's flesh preserved and made alive? Yes, but not made alive by the flesh life, but by the Spirit as shown above. When it was raised it was made spiritual, for He was the "First Born from the dead." "And that which is born of the spirit is spirit." Jno. 3:6. As of Him so are all who are made partakers of His Divine nature, their mortal bodies will be made alive, but like His, "it is raised a spiritual body." If a mortal body quickened is of necessity mortal still, then indeed an enemy reconciled may be an enemy still, (Rom. 5:10) as is claimed by some. But if that is true then a vile body changed must be vile still, and when God converts the unconverted, they will be unconverted still.

Where then is our hope? How strange that men will reason so strangely. The same writer who says Christ died because He was mortal, also says He died to get rid of His flesh, and show us the way into the holiest and that He went through as the First and our Forerunner, the last of which is true; but if as the same writer assumes Christ and the Saints are all raised in the flesh and changed afterward, then how much does dying help them to get rid of the flesh? Are such inconsistencies the marks of a "clean theology?" Why do men continue to die if Christ is Substitute. He died to make men alive. He found them counted dead. Practically the work of Christ converts death into a sleep, for all who die. Sleep implies waking. Absolute death knows no waking. We have the word of Jesus that "The maid is not dead but sleepeth," and "Lazarus sleepeth." They were to wake. In the statement "Man does not die," the word die is used in the same sense as Jesus used it, and those who cavil at the statement know what is meant, and believe the same themselves. Let them settle it with the Master. He gained the power to deliver from death when he died. Heb. 2:14,15. But he does not use that power (only in a few special cases) until the "Times of Restitution." The plan is to save men first, and bring them to the knowledge of the truth afterward. So in "due time" the fact that Christ gave himself a Ransom for all will be testified. 1 Tim. 2:4,6. Men born in that age will not even "fall asleep" for Adam's sin, and it will not be so difficult for them to believe in Substitution. They will realize that the Ransom paid is what prevents the original sentence passed upon all, from being executed upon them. Now, because we are exceptions to the rule, i.e. get the light or the knowledge of the truth before the "due time," it seems more difficult to catch the idea of the Ransom. As we are now counted dead in Adam before we die, so we are counted redeemed in Christ, and we are dealt with in regard to the truth as if we had actually been dead and raised again. This is why those who now become partakers of the Divine nature are not raised in the flesh, like the rest of mankind, who have not heard the Gospel, but having here, like their Head, voluntarily crucified the flesh with its affections and lusts, are raised a spiritual body, and to a share in His work of restoring and enlightening the world. The world of mankind will be raised in the same kind of life that Adam lost, and by the knowledge of the truth be begotten to a higher life. If they obey the law of that higher life, they will never die, but will be changed into the immortal state. If they disobey they must die--the second death. Some talk of the necessity of death as if a change from mortality to immortality were death. An egg is not lost that develops into a chicken; a grub does not die that changes into a butterfly; "Enoch was translated that he should not see death."

Those who die in the future age will be as an egg with a germ of life implanted and begun to hatch, and then removed from proper heat and moisture. No man will die eternally for Adam's sin. Christ hath redeemed us once for all. And he has redeemed all. This salvation by Christ's death does not secure spiritual life for any, but it makes it possible for all. The knowledge of the truth, which is the begetting power, is the gift of God to all. But when the new life by the Spirit of Truth is begun, man is held responsible to obey. The salvation by Christ's death is the "foundation for repentance," because it is the goodness of God that leadeth men to repentance. Hence to ignore the value of Christ's death, is to belittle God's love and saving power. For God commendeth His love toward us in that while we were yet sinners Christ died for us. Rom. 5:6.

We are glad now this subject is agitated, as it is to us an additional evidence that the "due time" is dawning in which God's love in giving Christ as a Ransom for all, is to be made known. Oh that those who oppose it may not be of those who have known and then rejected.

The Name of Jesus.

"What's in a Name?" is often asked, implying insignificance, and it may make but little difference to a man whether he be called Peter, James, John, Moses, Aaron or even Joshua (Jesus) in times when these and other names are used without any reference to their signification. But in Bible study we are impressed with the idea that names are full of meaning. They were given with reference to time, place or circumstance, past, present or future. Some names were as monuments to remind of some special dealings of the Lord, and others were prophetic. The qualities, work or destiny of an individual was often expressed by his name. When the direction of a life was changed it was sometimes indicated by a change of name. Adam, indicates man's origin --"of the earth, earthy." Cain, is "acquired," and the woman was mistaken in the value of the man she had gotten of the Lord. Abel, is "feeder," a shepherd, and fitly represents the great Shepherd of the sheep, who gave His life for them. Abraham, means "father of a great multitude," or "of many nations." His name was changed from Abram to Abraham when God made him the promise. (Gen. 17:5.) And in reference to the same great plan Sarai was changed to Sarah, i.e. Princess (ver. 15.) These are prophetic in their character and point to the grand success of the gospel in bringing the nations to God, the Father of all, through the agency of the "seed" of promise-- Christ and the Church-- the antitypes of Isaac and Rebekah. David, means beloved, a type of Christ, the true King of Israel. David as a prophet personifies Christ, and God makes promises to him as if he were Christ.

The excellent language of David-- "Thou wilt not leave my soul in the grave, neither wilt thou suffer thine holy one to see corruption," --was fulfilled in the triumphant resurrection of Christ from the dead. The name given is made to refer to position or official relationship, so that the position is meant when the word "name" is used. Even in this sense "a good name is rather to be chosen than great riches." The success of the Lord's work is to Him "for a name" --an honor. Isa. 55:13. To the obedient the Lord promises "an everlasting name," (56:5) "but the name of the wicked shall rot." Prov. 10:7. To receive a prophet in the name of a prophet certainly refers to his official character. "Thou shalt call his name Jesus because He shall save His people from their sins." Jesus, means Saviour, and we are carried forward from the mere word to the Exalted Official Position, on account of which He can "save to the uttermost all who come unto God by Him." His position is contrasted with that of men and angels, as He is Lord of both, having "all power in heaven and earth." Hence it is said, "Let all the angels of God worship him;" [that must include Michael, the chief angel, hence Michael is not the Son of God] and the reason is, because He has "by inheritance obtained a more excellent Name than they." Michael or Gabriel are perhaps grander names than Jesus, though Jesus is grand in its very simplicity, but the official character of the Son of God as Saviour and King is the inheritance from His Father, which is far superior to theirs, for it pleased the Father that in Him all fullness should dwell. He has given Him a Name which is above every name, that at the Name of Jesus every knee should bow both in heaven and earth. And there is "none other name under heaven given among men whereby we must be saved."

With this view before our minds that the name refers to His official position, the importance of taking from among the Gentiles a "people for His name" will be appreciated. As the wife takes the name of her husband, so the church takes the name of her Head. The two made one is the fact of importance. Not one in name merely, but in fact, as represented by the name --one in spirit, position, aim and work. The difference between the terms Jesu-it and Christian may illustrate a point. The first relates to the letter, as Jesus is a proper name; the second relates more nearly to the spirit, as Christ means anointed and refers to His official position.

We are not here pleading for a name, but for what appears to be an important idea. There is doubtless as much danger in using the name Christian as the name of a sect, as in using other names. The One Body knows no divisions. All who have the spirit of Christ are one whether they fully realize it or not; one in spirit now and when glorified --married --one in every possible sense, even as the Father and Son are one. (Jno. 17:22,23.)

To be baptised into the name of Jesus (or Father, Son and Holy Spirit,) as in Him all fullness of the Godhead dwells, means far more than a baptismal formula. It is by the apostle expressed as being baptised by one spirit into one body (1 Cor. 12:13.) There is letter and spirit in the subject of baptism as in almost every other part of God's plan. We would not ignore or belittle either. The letter represents the spirit, as a symbol or "likeness of his death," and "resurrection." Rom. 6:5. Those who can appreciate the spirit need not and are not most likely to ignore the letter, but it seems important that we should guard against mere formalism. In spirit, to be baptised involves a death to sin, a rising into a new life of obedience, and a consequent formation of a character; --having "your fruit unto holiness and the end everlasting life." Rom. 6:22. "As many of you as have been baptised into Christ have put on Christ." Gal. 3:27. "Into one body!" "Ye are members of Christ," as in the figure used, bone of His bone and flesh of His flesh, (Eph. 5:30). Do not confound the figure with the reality, do not imagine we will lose our individuality. The body of Christ is a body corporate, each individual acting in harmony with each other and under the direction of Christ for the manifestation of God's love in the salvation of men.

The human body is used to represent the church, but in this as in all other figures the reality is but dimly foreshadowed. As Jesus is the anointed, so are we, and for the same purpose. He is both King and Priest, so we are to be Kings and Priests --Kings to rule and Priests to bless.

To be baptised into His name is to become sharers in His spirit, His character, His official position and his work. The power given to Him will be manifested through His saints. He is our Saviour, but the body corporate will save the world. He will continue to be our Head, but the church will be the Head of the world. Adam was the head of his wife, but they were the united head of the race. The natural is the shadow of the spiritual. Our position will be higher than the highest angel. We, like them, will die no more; but as we for a little while have been lower than the angels, and in an important sense under their influence, they in this world being ministering spirits to the heirs of salvation, so in the world to come, the church being then exalted to the throne of Him who is Lord of both angels and men, the "saints will judge (rule) angels," and "judge (rule) the world" too. In that day when every knee shall bow to the highest manifested authority --before the Messiah's throne --the Queen as well as the King will be there. Is it a false ambition, to look for such royal honor? The voice of our coming husband sounds sweetly upon our ear as we struggle on amid the trials of this life. The overcomer will sit with me in my throne. Will he allure us on by such a hope to deceive us? Are the crown, throne and kingdom promised but unmeaning words? Are our hopes in vain? Will they vanish in fulfillment? Away with the doubt, it is Satan's snare; our Lover is true and faithful, and He has "all power." Call it an unworthy ambition and selfish withal, do you? Then God never would have given the inducement. If this hope of ours is selfish, then our Saviour is selfish. For the joy set before him he endured; but it is a benevolent selfishness. His power is exercised to bless. The greater serves the less.

How else could we enter into the joy of our Lord than by reaching a position from which we can pour blessing on the needy? He hath given Him a name above every name. Oh that we may realize our privilege of sharing it!

Baptised into the Saviour's death,

With him we rise again;

His spirit moves our every breath,

With Him we'll live and reign.

The Wedding Garment.

No. Two.

When the king came in to see the guests (assembled for the wedding), he saw there a man who had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot and take him away, and cast him into outer darkness. There shall be weeping and gnashing of teeth. For many are called but few are chosen." Matt. 22:11,14.

As the parable of Christ relates the history of the living phase of the gospel church, this closing scene must refer to the condition of those who are "alive and remain" and are expecting to share the glory promised to the church. All who were thus gathered by the servants, were supposed to be ready for the marriage, but the great Inspector, who knows even the thoughts and intents of the heart detects the lack and sifts out the unfit. The "chosen" are those who have that qualification represented by the "wedding garment." The one who is without it, doubtless represents a class who thought they were ready for the marriage, and were bitterly disappointed; their great sorrow may be expressed by the "weeping and gnashing of teeth." As the wedding garment represents readiness, we can not be indifferent as to what it is.

There are two views of this subject which we wish to consider. Some believe that the wedding garment is a "clean theology," and others that it is a "holy character." Now we confess that the latter view strikes us as more in harmony with the spirit of the gospel and the teachings of the apostles. We do not, however, ignore the importance of the knowledge of what our Father has been pleased to reveal in reference to His plans. The apostle exhorts to "grow in grace and the knowledge of our Lord and Saviour Jesus Christ." 2 Pet. 3:18. Men are in danger of being extremists on this as on almost all other Bible themes --some making too much and others too little of the importance of knowledge of theory or correct theology. But we are quite sure that the relation between knowledge of truth and character is not lost sight of by the apostles. It is believed by some that it is not possible to have a right theory or theology, without its producing the right condition of mind and consequent obedience. And such ones endeavor to be consistent with their theory by never talking or writing on practical themes, and never exhorting to obedience. There is, however, a marked difference in this respect between the writings of such brethren and the writings of the apostles. There has been a time in the past when the writer of this was inclined to the extreme view that knowledge was sufficient of itself to produce practical results, and therefore, that it was necessary only to preach the right theory, and that exhortation was of very little importance. But the reading of the inspired letters to the churches aroused us to the consciousness that in taking such ground we were contradicting the Holy Spirit. No one can read carefully the apostles' writings and not be impressed with the fact that a large portion of such writings are exhortations to practical holy living. Knowledge does not always produce obedience or all such exhortations would be in vain. We cannot resist the inference that the Holy Spirit does nothing in vain. But we are not left to inference. Paul tells us of some who "hold the truth in unrighteousness," (Rom. 1:18,) which would be impossible if the view presented were correct. The wrath of God is revealed against the ungodliness and unrighteousness of such men.

"Because that when they knew God, they glorified him not as God, neither were thankful." (Ver. 21.) "Wherefore God also gave them up to uncleanness." (Ver. 24.) If knowledge is righteousness Paul should not and would not have written as he did. The nature of the unrighteousness is apparent in the context.

John gives us a definition of a righteous man which is worthy of our attention. "Little children let no man deceive you; he that doeth righteousness is righteous, even as he is righteous." 1 Jno. 3:7. "In this the children of God are manifest, and the children of the devil; whosoever doeth not righteousness is not of God neither he that loveth not his brother." (Ver. 10.) Who can fail to see that the object sought in giving men the truth, is character-- to bring men into a Godlike condition, and that if men do not obey the truth, and fail to realize and to express love in their lives, all is vain. Truth obeyed will prove the savor of life unto life, but disobeyed, the savor of death unto death. Knowledge is power either for good or evil; and the greater one's knowledge the greater his responsibility. "To whom much is given much is required." "This is the condemnation, that light is come, and men loved darkness rather than light because their deeds were evil." If knowledge is righteousness, how could any man sin willfully after having come to the knowledge of the truth, and how could any human being be lost? for God has arranged that "all men shall come to the knowledge of the truth," because he is the "True light that lighteth every man that cometh into the world." We have the unmistakable testimony of Paul that though a man "have the gift of prophecy, and understand all mysteries, and all knowledge, and though he have all faith so that he could remove mountains, and have not charity (love), he is nothing." 1 Cor. 13:2.

We are referred to the statement of Paul: "Abraham believed God and it was counted to him for righteousness," as proof that faith is righteousness. With this idea James is made to contradict Paul, for he says Abraham was justified by works and not by faith only (Ch. 2:24); and John contradicts Paul when he tells us that "all unrighteousness is sin," and as we have seen already, that righteousness is doing right. And Paul is even made to contradict himself in what we have quoted from him. But these men do not contradict each other, and their harmony will be apparent when we remember that Paul commends the "faith that works by love." Gal. 5:6. That Abraham's faith, and that of all other bible worthies was of this type --i.e. a working faith --will be seen by reference to their history. They were justified by faith, when their faith led them to do what God required of them. "By faith Abel offered sacrifice." Heb. 11:2.

"By faith Noah...prepared an ark." (Ver. 7). "By faith Abraham ...obeyed and went out" &c. (Ver. 8.) "By faith Abraham ...offered up Isaac." Ver. 17. They acted by faith, so says James of Abraham. By works his faith was made perfect. Ch. 2:22. The woman's faith saved her, but not till it led her to touch the Saviour. It existed before she was healed. So we see that faith alone or separately considered does not save, and is not righteousness.

We have no doubt that the "wedding garment" is the "fine linen, clean and white" with which the Bride is clothed, and "the fine linen is the righteousness of the saints." Rev. 19:8. But we can not believe that it is limited to her theology, but that it must include her character. It is the righteousness of her heart manifested in her life. The garment expresses her condition--her loyalty, her purity and her fellowship with God. Her righteousness is that to which she is called: "God hath not called us to uncleanness, but to holiness." 1 Thess. 4:7. The garment expresses the effect sought and gained, rather than the means God uses to bring it about. "This is the will of God even your sanctification, that ye should abstain from fornication." Ver. 3. To sanctify is to set apart for holy use, or to make holy or free from sin. Merely to "set apart" for any purpose is not to sanctify. "Now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life." Rom. 6:22. "Herein is my father glorified that ye bear much fruit." "As the branch cannot bear fruit of itself except it abide in the vine, no more can ye except ye abide in me." "If ye keep my commandments ye shall abide in my love." "This is my commandment, that ye love one another." John 15. "He that loveth not his brother abideth in death." "He that loveth not knoweth not God, for God is love."

"The object of our union with Christ is to develop his life and love in us, and that by his spirit the deeds of the flesh might be mortified." Rom. 8:13. A garment spotted with the flesh shows that the carnal or fleshly nature is not wholly subdued. "If ye live after the flesh ye shall die, but if ye, through the spirit do mortify the deeds of the body, ye shall live."

If any one will take the trouble of examining the New Testament with the help of a concordance on this subject of purity, spotlessness, holiness and kindred ideas, they will be surprised that any one should even think of applying them to anything else than purity of heart and life. Get your theology corrected as fast as the truth is made plain to you, but do not let any one think that theology is a garment. We must be clothed with righteousness. "He that hath clean hands and a pure heart" shall ascend into the hill of the Lord. Ps. 24:3,4. "Work out your own salvation with fear and trembling, for it is God that worketh in you, both to will and to do of his good pleasure." The wedding garment is the divine nature developed and manifested.

That those who live late in the dispensation should have more light than those who lived further back in the shining path, is true, but the same overcoming of the flesh and loyalty to God was required of those who fell asleep as of us. They were tested in their life, as are we and found the character which fitted them for the kingdom before they slept. If a perfect theology were the wedding garment, then none but the last generation (even if they) could be the Bride. But the Bride made ready evidently refers to the whole company, whether waking or sleeping who were in Christ Jesus and consecrated to God's will. He has become the author of eternal salvation to all them that obey him." This spirit of loyalty to Christ is one of the most essential qualities of a true disciple, or learner, and will be of great assistance to us all in perfecting our theology, and getting the victory over every element or characteristic of the beast.

If any should inquire of us what was the leading and controlling "mark" or quality of the beast, we would write in large letters: DOGMATISM AND INTOLERANCE.

It is no proof that a doctrine is false because the Catholics believed it. Neither is it proof that a doctrine is true because a reformer, one whom God has used and led, promulgates it. Let us beware what we receive from any one; and "prove all things" by the word of the Lord.

And above all may we be able to adorn our lives with holiness: "Add to faith, virtue; to virtue, knowledge, and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, CHARITY. Last the greatest! If we have these, we shall have the "abundant entrance." 2 Pet. 1:5,11. To such the king will not say, "Why camest thou in hither;" but, "Well done, enter thou into the joy of thy Lord." Amen.

Questions and Answers.

QUES. If Christ laid down his natural life, to redeem the natural life of man I can see how Christ's death might benefit the world who are to be brought back in the natural or flesh-life, but how in that case could his death be any benefit to the Christian who is to be raised a spiritual body?

ANS. As we are counted dead in Adam before we actually die so are we counted alive again in Christ, before it is actually brought about. The object of counting the church redeemed now is that they may be on trial for eternal life, which they could not be if they were still counted dead.

The plan of God is to redeem from death first and bring to the knowledge of the truth afterward as has often been shown. That is the rule, but with the church there is an exception. As they get the knowledge before the time, for special reasons --that they may be developed as the Bride to assist the Husband in the future work--so they are dealt with as if they had already been redeemed. An unredeemed man has nothing to give to, or use for the Lord. All was lost in Adam. But the Christian is always counted free from the claims of the Law and the Devil, in the word, hence he is expected to live for and use ALL for the Lord. "Ye are bought (redeemed, ransomed) with a price, therefore glorify God in your body and in your spirit which are his." We quote on this point a short extract from a letter of one who appreciates the value of Christ's death even to the Christian.

"If a man wished to bestow a title of honor and an inheritance on a slave, would he not first make him free? How could a single soul be converted if not first counted alive in God's sight? 'Awake thou that sleepest and arise from the dead and Christ shall give thee light.' Our freedom, so that we may choose eternal life, is based on the death of Christ." Rom. 5:10.

Christ is both our ransom to redeem us, and our example of voluntary obedience. He consented to the crucifixion.

"Wherefore God hath highly exalted him" &c. Phil. 2:9, and if we by the same Spirit, "crucify the flesh with its affections and lusts" we like him will be raised a spiritual body. In the successful life-- "faithful unto death" the object of redemption is attained. The world being raised in flesh will then have the flesh to crucify. Christian, you are now enjoying the benefits of Christ's death, you are also made partaker of the Divine Nature by the Spirit. "Therefore ye are debtors, not to, the flesh, for if ye live after the flesh ye shall die, but if ye through the spirit do mortify the deeds of the body ye shall live." When the work begun in you is perfected, then "mortality will be swallowed up in life."

QUES. Do you believe Christ came in the character of a Bridegroom at the beginning of both the Jewish and Gospel harvests?

ANS. I do. I understand that he came in that character at the beginning of the Jewish harvest as a part of the pattern, and at the beginning of the gospel harvest as a parallel. John 3:29, is a clear statement of the fact in relation to the first. The second depends on a number of evidences drawn from the prophetic periods and the parallelism of the Two Dispensations including the application of the parable of the "Ten Virgins."

To deny that he came as Bridegroom at the beginning of the Gospel Harvest in 1874, is to ignore the proper parallelism between the thirty years of tarrying at each Advent. He is revealed as both Bridegroom and Reaper in both harvests. The first is the type --the second the antitype. He did not come at the first to be espoused to the gospel church and go away. His espousal to the gospel church did not take place until the descent of the Holy Spirit on the day of Pentecost, (the antitype of Eleazar, meeting Rebecca at the well where she received the bracelets and earrings --the "Earnest") and all know that this was after Christ had gone away. His ministry in the flesh was not to the sons but to the servants --the Jewish church. "I am not sent but to the lost sheep of the house of Israel." Hence his command: "Go not in the way of the Gentiles," &c. It is true the natural seed in some sense belonged to God, but when Christ became a Son, God became a Father, and the Son represented his Father, hence "He that receiveth me receiveth Him that sent me." Christ's work in the flesh was to finish the work of God, with the typical seed.

His coming as Bridegroom like all other features was a part of the pattern. Christ as his Father's representative could say: "All mine are thine, and thine are mine and I am glorified in them." Jno. 17:10. This was of the disciples.

Though the natural seed belonged to God, yet of Christ it is said: "He came to his own and his own received him not." He came as Bridegroom and was rejected. They were bidden but were found unworthy, hence the turning to the Gentiles-- "the highways and hedges." And those murderers he destroyed and burned up their city. See Matt. 22:1-14. We hope all will continue to search carefully and prayerfully until they find the true relation between the work of the Father and the Son. Truth is what we want.

QUES. Why do you not admit the distinction made by the Savior between the work of the Father and the Son? Jno. 5:21,22.

ANS. We do admit the distinction if we understand what it is. We have failed to express our thoughts correctly to any who suppose we make no distinction. We will try again. The coming of Jesus in the flesh, we regard as the dividing line between the two works referred to by the Saviour. "My Father worketh HITHERTO (i.e. before I came) and (now that I have come) I work." V. 17. There is a sense in which all things were made by Him, as the Pre-existent One, but we do not find any scripture which speaks of Christ as the Son until the coming in the flesh, and that is the standpoint of Jesus when he used the above language.

"My Father worketh hitherto," &c., we use as the key to unlock the rest. "For as the Father (hitherto) raiseth up the dead and quickeneth them, EVEN so the Son (now and henceforward) quickeneth whom he will," and the reason given is that the Father has given the work into his hands. "All things" (ver. 20) which includes "Judgment" (ver. 22) and "raising up the dead." (ver. 21 and 29.) The tense of the verb "raiseth" (ver. 21) is the same as "worketh" (ver. 17), and yet the Saviour puts it in the past by the word "hitherto." When Christ says: "I work" he does not mean that he does a work "distinct from the Father," for he says: "The Son can do nothing of Himself" (ver. 19) and "The Father that dwelleth in me, He doeth the work." Even of the work of judgment committed to Christ he says: "I can of mine own self do nothing, as I hear, I judge," &c., (ver. 30.) "And if I judge, my judgment is true, for I am not alone, but I and the Father which sent me." 8:16. Before Jesus came, God did the work, but since the Son came the Father works by Him. It is not less true that God works by Christ since the resurrection than it was before. If the Divine hidden in the flesh was able to express itself in acts of power, surely the fully developed Son of God should have just what he claims, "All power...in Heaven and Earth." "The Father judgeth no man," we must understand as teaching that he does not judge "distinct from the Son" for he had committed the work unto the Son-- "Immanuel." We have already shown that Christ so taught, and Paul expresses the same thought; "God hath appointed a day in the which HE will judge the world, by that man whom he hath ordained." &c. Acts 17:31. God judges, and yet Christ "will judge the living AND THE DEAD at his appearing and kingdom." 2 Tim. 4:1. "The Father judgeth no man" and yet "God (is) the Judge of all." Heb. 12:23.

In the prophecy of the invitation going to "all the ends of the Earth" God says: "There is no God beside me; a just God and a Saviour, none beside me." "I am God....I have sworn by myself, that unto me every knee shall bow." Isa. 45:21-23, and yet God hath exalted Jesus and given him the Name at which all shall bow, and Christ is the Saviour. Phil. 2:9,11.

"We trust in the living God who is the Saviour of all men, especially of those that believe." Here Christ is not mentioned, shall we therefore conclude that God does it all "as distinct from Christ?" or shall we believe that Christ is the mediator by which God does the work? God raises the dead, but Christ is his Agent, so to speak. He will quicken the mortal bodies of his saints, but by "Christ in you." Compare Rom. 8:9,10,11, where "Spirit of God," "Spirit of Christ" and "Christ in you" are used interchangeably. The distinction Christ makes is between what was done before he came and since. And we understand him to teach that since he came His work and the Father's is one and not distinct one from the other.

If any can not see it thus, we still pray for Heaven's blessing on you all.

Bible Class Department.

The Lordship of Christ.

A BIBLE READING.

Lord, signifies master, ruler, governor. Lordship, signifies Dominion, power, authority. These definitions are related to each other and to the subject.

Husband, is also a definition of Lord. The Anglo-Saxon word, Hlaford, from which our English word Lord is derived signifies Breadkeeper, and is applied to one who has the general care over, and control of a family. The title of Lord thus applied to Jesus Christ is expressive of a glorious fullness of power and love.

Bible students have doubtless been impressed with the numerous applications of this term to Christ in the New Testament. Familiar phrases applicable to Christ: "Lord of the Sabbath." Mark 2:28. "Lord and Christ." Acts 2:36. "Lord of glory." 1 Cor. 2:8. "Lord from Heaven." 1 Cor. 15:47. "One Lord Jesus Christ." 1 Cor. 8:6. "One Lord, one faith and one baptism." Eph. 4:5.

I. He is Lord of dead and living." Rom. 14:7,9. "For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die we die unto the Lord: whether we live therefore, or die, we are the Lord's. For to this end Christ both died and rose and revived, that he might be Lord, both of the dead and living."

1. The fact is stated "Christ is Lord of both living and dead."

2. How he became Lord: By death and resurrection. 3. Our responsibility: Being his we ought to obey him.

The reference in this text is to Christians. Christ died for all, and therefore has a claim upon the obedience of all. A Christian is one that recognizes the claims and yields obedience. Why should any one say, in the face of so plain a statement, that Christ has nothing to do with the dead but only with the living? "Both of the dead and living."

II. "He is Lord of Jew and Gentile." Acts 10:34,36. Then Peter opened his mouth and said, "Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him ...preaching peace by Jesus Christ: "He is Lord of ALL."

The equality of Jew and Gentile under the Gospel was hard for Peter to learn. He was convinced by the vision of the unclean beasts, and the voice: "What God hath cleansed that call not thou common." Ver. 15. "There is no difference between the Jew and the Greek, for the same Lord over all, is rich unto all that call upon him." Rom. 10:12. Here, as Joseph, Christ is the bountiful Breadgiver.

III. He is Lord of Angels as well as men. "All power is given unto me in Heaven and in Earth." Matt. 28:18. "Wherefore (in consequence of his condescension and obedience unto death) God also hath highly exalted him, and given him a name [official position] which is above every name, that at the name of Jesus every knee should bow of things in Heaven, [angels] and in Earth [living men] and under the Earth; [dead men] and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father." Phil. 2:9,11.

He who honors the Son honors the Father, and according to this passage whoever denies Christ's Lordship over angels and both living and dead men dishonours the Father.

"Being made so much better than the angels as he hath by inheritance obtained a more excellent name than they...and again...he saith, "Let all the angels of God worship him." Heb. 1:4,6. They are his servants, therefore he is their Lord. There is a clear contrast between Moses and Christ as mediators of the two covenants. Under the old covenant, Moses received the law from God through angels, therefore the angels were superior to Moses; (Acts 7:53 and Gal. 3:19) but in this dispensation Christ controls the angels, and under his loving administration they are ministering spirits to the "heirs of salvation." Heb. 1:14.

IV. As Lord he is the Great Teacher, Leader and Commander. "Behold I have given him for a witness to the people, a leader and commander to the people." Isa. 55:4. "All power is given unto me in heaven and in earth. Go ye THEREFORE and teach all nations, baptizing them ...teaching them to observe all things whatsoever I have commanded you." Matt. 28:18,20. As Leader he is both our example in the life of obedience, and our Forerunner in the order of development, from the natural to the spiritual. The obedience is our work, the spiritual is our reward. A great encouragement: He who has all power has said: "He that believeth and is baptized SHALL BE SAVED." A serious warning: The same Lord has said: He that believeth not SHALL BE CONDEMNED."

V. He has all power, physical and spiritual. As often expressed: Power over the body as well as the soul. Many believing the latter are too apt to exclude the former. As a Healer he confirms his word and establishes his authority. "Lo I am with you always even unto the end of the age." Matt. 28:20. "So then after the Lord had spoken unto them he was received up into heaven ...and they went forth and preached the word everywhere, the Lord working with them confirming the word with signs following." Mark 16:19,20.

By whatever means the apostles confirmed the word, it was by the power of the Lord Jesus working with them or the above scripture has no force. Examples of confirmation by healing diseases: "In the name of Jesus Christ of Nazareth rise up and walk, and he took him by the right hand and lifted him up, and immediately his feet and ankle bones received strength." Acts 3:6,7. The case is the man, lame from his birth, who sat at the gate of the temple, called Beautiful. And Peter said: "Eneas, Jesus Christ maketh thee whole, arise and make thy bed. And he arose immediately. And all that dwelt at Lydda and Saron saw him and turned to the Lord." Acts 9:34,35. Bear in mind Christ is Lord. They turned to him, because these things were done by his authority and power.

Examples of confirmation by the destruction of life are given us in the case of Ananias and Sapphira. "And great fear came upon all the church and upon as many as heard these things." "And believers were the more added to the Lord, multitudes of both men and women." Acts 5:11.

Healing is the Lord's usual method, but the Lordship of Christ is illustrated by his power over life, either to kill or to make alive. Examples of confirmation by raising the dead. Raising the dead is the climax of physical healing; the power which can do the one can do the other.

"But Peter put them all forth and kneeled down and prayed; and turning him to the body, said: Tabitha, arise. And she opened her eyes and sat up, and ...he presented her alive, ...and many believed on the Lord." Acts 9:40-42. The case is very clear, and that the Lord's agency is recognized by the people is clear, because of their turning to him in consequence. He prayed to the Father, doubtless; no other prayer seems to be scriptural; but had Peter neglected Christ's teaching-- "Whatsoever ye shall ask the Father in my name he will do it," we cannot suppose his prayer would have been answered.

Another case: "Eutychus... fell down from the third loft and was taken up DEAD. And Paul went down, and fell on him, and embracing him, said, Trouble not yourselves; for his life is in him.... And they brought the young man ALIVE, and were not a little comforted." Acts 20:9-12. His life was restored, by a similar method to that used by Elijah in raising the widow's son, (1 Kings 17:17-23); and Elisha raising the Shunamite's son, (2 Kings 4:34,35.)

That Christ has power to restore natural life, is not only clear by virtue of his Lordship, but by these examples. Power is a cause to produce results; if never exercised, it would at least be vain. These are samples and assurances of the coming Restitution of all.

VI. His power over mankind is secured by the Ransom.

Def--Ransom (verb), to recover by paying the price.

Ransom (noun), the price paid for recovery.

The ransom has relation to the thing bought as its equivalent. Note the value of Christ's death. "There is one God, and one Mediator between God and men, the MAN Christ Jesus, who gave himself a ransom for all to be testified in due time." 1 Tim. 2:5,6. Human for human is the legal ransom. He became a man that he might "give his life (Gr., psuchee --the natural life,) a ransom for many." Matt. 20:28. It was the human life. "We see Jesus, who was made a little lower than the angels, for the suffering of death; ...that he by the grace of God might taste death for every man." Heb. 2:9. "He took not the nature of angels, (if he had done so he could not have died--Luke 20:36), but he took on him the seed of Abraham." Ver. 16.

This enabled him both to sympathize with and to redeem. "Forasmuch as the children are partakers of flesh and blood, he also himself took part of the same, (not that he might die for himself, as one of us, but) that through death he might destroy... the devil and deliver" from death those who, while they lived, were afraid to die. (See verses 14,15.)

It was not the preexistent life, but "A body hast thou prepared me. ...Lo, I come to do thy will, O God.... By the which will we are sanctified through the offering of the body of Jesus Christ once for all." Heb. 10:5-10. "Since by man (Adam) came death, by man (Christ) came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." 1 Cor. 15:21,22. The making "alive" of the 22d is clearly the raising "of the dead" of the 21st.

"I am he that liveth and was dead...and have the keys of Hades and of death." Rev. 1:18. Hades is the state of natural death, and the Key is the symbol of power.

VII. As Lord, Christ gives immortality. This is the greatest life and work. All the lesser steps have reference to this great outcome.

"The first man Adam was made a living soul, the last Adam was made a quickening spirit." 1 Cor. 15:45. Adam gives the natural body, which is mortal; Christ gives the spiritual body, which is immortal. (See context.)

"I give unto them eternal life." John 10:28. He hath "abolished death (by the ransom) and brought LIFE AND IMMORTALITY to light." 2 Tim. 1:10. He gives life to all, "And became the author of eternal salvation unto all them that obey him." Heb. 5:9.

Truly, Christ is Lord of all--

angels, men, condition and things.--

God in Christ is our Redeemer and Saviour. Our dependence is well established by the word.

He has the highest claims on our hearts and lives, on account of the ransom paid, and the glorious expression of his love in this and all else he does for us.

May a "patient continuance in well doing" secure for us the "glory and honor and immortality," which he has promised. Rom. 2:7.

"The Desire of All Nations Shall Come." --Hag. 2:7.

In the interpretation of prophecy, it is important that we should recognize the perspective principle on which it is based. Several trees in the distance, in the same direction, appear near to each other, though quite a distance apart. The space between them becomes apparent only as you approach them. The eye of the prophet is permitted to see future events on the same principle, and though events may be centuries, or even millenniums, apart, unless there are prophetic periods given to locate them, it is impossible for us to determine how far apart they will be in fulfillment.

Isa. 9:6,7, relating to the birth, development, reign and final triumph of our Lord, is a clear case of the perspective. Though written nearly eight centuries before the birth of Christ, the present tense is used: "Unto us a child is born," &c., and though the fulfillment requires ages, the prophecy is but a few words, without even a hint of the long time required.

Another case in point, is the prophecy of the work of Messiah. Isa. 61:1,3. This work among other things both before and after is: "To proclaim the acceptable year of the Lord, --and the day of vengeance of our God." Christ himself "rightly divided" this scripture, not reading the latter part, because it was not yet due, and of what he read, added: "This day is this scripture fulfilled in your ears." Luke 4:21.

The day of vengeance was an age in the future when he spoke.

The coming of Christ is on the same principle foretold as if it were a single event. The phrases "First Advent" and "Second Advent" are not scriptural. And though we do not object to their use, and will use them by way of accommodation, we nevertheless believe that the impression made is often anti-scriptural. Our aim is to remove misapprehensions as far as possible. We believe that the coming of Christ is properly one great and comprehensive manifestation; but that the process includes several lesser comings or manifestations as parts or stages of the whole. This fact was made the stone of stumbling to the Jew, and it probably will prove to be such to many Christians. That the prophecies of Christ's glory and kingdom were not fulfilled when he came in the flesh, is true, and as that was what the Jew had in mind, he failed to see the sufferings of Christ (Isa. 53), and so he was rejected by them. It seems strange that any now should claim that in his incarnation and humiliation he came as "The Desire of all nations," in face of the fact that he did not come to any but one nation.

The limited commission: "Go not in the way of the Gentiles," found its sanction in Christ's own words: "For I am not sent but to the lost sheep of the house of Israel." Will any one in the face of this say he came then to all nations? The first thing Christ did for the world was to die for them and that not until he had given up the nation to whom he was sent. He was not desired even by that nation. He was "as a root out of dry ground; he hath no form nor comeliness; and when we shall see him, no beauty that we should desire him. He is despised and rejected of men," &c. No clearer pen picture could have been given, than Isa. 53, of the estimate his nation placed on him and the manner in which they treated him. "He came unto his own and his own received him not." "The foxes have holes and birds of the air have nests but the Son of Man hath not where to lay his head." "We will not have this man to rule over us." "We have no king but Caesar." "Away with him; crucify him." These and many other facts prove conclusively that Christ in the flesh was not the Desire of any nation.

It is evident that the shaking of the nations and the overthrow of kingdoms referred to in our text and context are to precede his coming as the Desire of all Nations.

Therefore Paul's reference to the language and his location of it in the future in his day (Heb. 12:26-7), confirm our conclusion that this scripture was not fulfilled at what we familiarly call "The First Advent." Then will it be fulfilled when he appears the "Second time?" Perhaps nearly all would answer, "Certainly." But we are compelled to think differently. Heb. 9:29, is, we believe, the only place in the bible where the word second occurs in connection with Christ's coming. And certainly nothing in this makes it impossible that other comings should follow. Mark, we do not affirm that what is here called the second is not elsewhere referred to, but that when the coming is referred to, it does not always refer to the second. We wish to be distinctly understood as claiming that some of the prophecies of Christ's coming will be fulfilled after he has appeared the second time.

Our question is, Is he the Desire of all nations at the second appearing? If not, there will be another coming, for God's word will be fulfilled. Paul's statement is: "To them that look for him will he appear the second time." Do the nations look for him? Do they desire him? No. Not even the professed church desire his coming. They say they love him, but do not want him to come "in our day." They say they care not if he comes not for "ten thousand years," or even if he never comes, for they expect to die and go to him; but they DO NOT WANT TO GO? God has given us the love of life, and the instincts of men are often better than their theology.

Brethren, you ought to know that you can not be with him till he comes. He said, "I will come again and receive you to myself." At his coming the dead in Christ rise and the living are changed and caught away to meet the Lord in the air, and so shall we ever be with the Lord.

Comforting words! 1 Thess. 4:13-18. These are doubtless in reference to his second coming, because it is to them that look for him. There is a company who want him to come. The little flock, the chaste virgin espoused, want to see the Bridegroom. They love his appearing, and Paul says that all such, as well as himself, will receive a crown of righteousness in that day. 2 Tim. 4:8. There is no promise that he will come to them that do not look for, or who do not love his appearing. And there is no promise that any mortal eye will see him at his second coming. Those to whom he then appears are to be changed, made like him, and shall see him as he is.

"Behold he cometh with clouds and every eye shall see him," is a sample of passages often quoted against our position. But this is one of the evidences of our position. The nature of events prove that the "coming with clouds" is not the second coming. He will come in all his glory, and in his kingdom, but not until after the saints are with him. When he thus appears to the world, to men in the flesh, to "every eye," the saints are with him. This is represented by a beautiful picture of the grand manifestation, on the mount of transfiguration. Moses and Elias appear with him in glory. Brethren, do not confound this grand event with a previous one of his coming to raise the dead. Three comes after two, just as certainly as two comes after one. The same truth is stated by Paul. "When he shall appear we also shall appear with him in glory." What is true of the Head is true of the Body. It is called "the manifestation of the sons of God." Rom. 8:19.

The church's hope is the "redemption of our body," verse 23, and is reached at the second appearing; but the world's hope is in the "manifestation of the Sons," -- the Head and Body complete, --the promised "Seed" whose work it is to crush the Serpent and bless all nations.

God made the creature subject to vanity but in hope. Ver. 20. And it is declared that the groaning creation "itself also (as well as the church who had the first fruits of the spirit) shall be delivered from the bondage of corruption into the glorious liberty of the children of God." Ver. 21. It is claimed by some that this manifestation is but a later stage of the "Second Advent" than his coming for his saints. To this idea we would not object so much, for the order of events being admitted, would prevent the blinding effect of the popular view of expecting him to come for them and come with them and do a dozen other things "in a moment" as it were, and without any order. But we are convinced that as his coming in the flesh was to the fleshly house of Israel, and only those knew it who were in the light. So his second coming is to the church, "to them that look for him" and the world will know nothing about it until it is past. That the second advent has its different stages and covers a considerable period of time, as well as the first advent we fully believe. Just as surely as the High Priests coming out was a work of time and had its stages, so surely our High Priest will fulfill them for not a jot or tittle can pass unfulfilled. The first step in type was to leave the most holy, then he tarried in the holy place to cleanse it before coming to the people, and when he had done all, it was to them that waited for him he came. This too is the very subject under consideration by Paul when he says: "As --and so ... to them that look for him will he appear the second time." His coming does not always refer to coming from Heaven, but is a manifestation, or it may be taking or coming into a new position or relationship. As a babe he came at his birth. He had come, but he had not come fully, i.e. all the steps had not been taken. So John preached "before his coming." Acts 13:24. John says, "there cometh one after me" and again "that he should be made manifest to Israel, therefore am I come baptizing with water." John 1:31. So Jesus was manifested as the Christ i.e. Anointed, by being anointed with water and that which it represented --the Holy Spirit.

He then entered on the harvest work, but not until three and one-half years later did he fulfill the prophecy, "Behold thy King cometh." First the birth, then the anointing, and last the manifestation as their King; but these were none of them coming from heaven. His return from heaven is a coming, but every coming is not a return, at the second, any more than at the first. That Christ will have come as a king --i.e., have entered upon the office of king --even before the living church are translated, is evident from the parable of the King inspecting the guests before the marriage. "And when he had returned, having received the kingdom," &c. Luke 19:15. Then follow the inspection of all the servants and the reward of the faithful. The President must be inaugurated in his office before he can properly appoint his Cabinet; So Christ has his official honor conferred before he can share it with others. And be it remembered that his saints are in office as ruling princes, before the kingdoms are cast down. The Kingdom of God is set up before the kingdoms of earth fall, for it shall break in pieces and consume all these kingdoms. Dan. 2:44. "This honor have all the saints." (Ps. 149.) This overthrow of the kingdoms by the strong hand of judgment, is what will break the proud spirit of the nations: "For when his judgments are in the earth the inhabitants of the world will learn righteousness." Isa. 26:9. Together with these judgments the everlasting gospel will be preached: "Fear God and give glory to him, for the hour of his judgment is come." Rev. 14: "And all nations shall come and worship before thee, for thy judgments are made manifest." 15:4.

Thus the great change will be wrought, the proud spirit broken, men feel their weakness, and the "Desire of all nations will come." The Royal Seed, both head and body, having been exalted --Christ first, to prepare a place in the Father's house of many mansions; then the saints, gone to be with him in the house prepared: then will the Lord behold the earth, looking down from the height of his sanctuary, and hearing the groaning of the prisoner, deliverance will come. "When the people are gathered together and the kingdoms to serve the Lord." Ps. 102: 19-22. Thus in due time, though it has not been at any time in the past, Christ will be the consolation of all nations.

Opposition.

Is it right to oppose what we believe to be error? We think it is our duty to guard the flock against heresies, as truly as it is ours in any degree to "Feed the flock" with "Meat in due season." Christ warned his followers to "Beware of the leaven (doctrines) of the Pharisees and the Sadducees." And the Apostles are found not only teaching the truth, but warning against the entrance of error. "Shun profane and vain babblings: for they will increase unto more ungodliness. And their word will eat as doth a canker, of whom is Hymeneus and Philetus; who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some." 2 Tim. 2:16-18. What is true of one error is true of another, and it is the duty of teachers to defend as well as to teach, --Defend the hearers by defending the truth. The inspired word "is profitable for doctrine" (teaching), not only, but also, for reproof, for correction, and for instruction in righteousness. It is clearly taught in the word that God has set watchmen on the Watch Tower, who are made responsible to the people to warn them against the approach of danger, and if the watchmen fail to do their duty the people's blood is required at the watchman's hand.

It is a pleasant duty to preach the gospel, and also to present to the household of faith the many beautiful truths concerning the plan of salvation which we may have learned, but it is not so pleasant to defend the truth against errors. If the first elements of the gospel introduced at the beginning of the age, have served so good a purpose during nearly two thousand years, it seems as if the abundant light of millennial dawn might serve, at least in part, for the age coming on. But we still are on the watch for more, and will gladly accept light through old channels or through new ones, if our Father sends it to us. But we cannot accept as true whatever is presented by others regardless of our own judgment of what the word teaches, "Prove all things and hold fast to that which is good," is an inspired statement of both duty and privilege. It is our duty to learn, but it is also our duty not to learn. Gather truth, but reject error.

Our object is two-fold, --to learn and to teach. We believe God has called us to both. If in our effort to teach we find it necessary to oppose the teachings of others, we purpose with the Lord's help to do so. Sometimes in anxiety to get things new and startling, there is danger. And when our faith in its "first principles" is assailed, we find it necessary to defend it.

The doctrines of Atonement and Resurrection, as we teach them, we regard as fundamental elements of the Gospel and of these we stand in defense.

The Building of Zion.

"When the Lord shall build up Zion, he shall appear in his glory." Psalm 102:16.

We have no doubt that Zion as used in scripture is double, aside from its being the name of a literal mountain.

It represents "the city of the Lord" (Isa. 60:14) --Jerusalem. But which? There are two Jerusalems: the old, and the new: the earthly and the heavenly, and two nations or churches corresponding-- the Jewish and the Gospel. Some apply the text wholly to the restoration of the earthly Jerusalem, and others apply it wholly to the success, in some way of the gospel church; perhaps it is most commonly applied to what is familiarly called a "revival of religion." We believe such prophecies apply primarily to the building up of the old Jerusalem, by restoration, and in a higher sense, to the building up of the New Jerusalem by glorification, and that both will be accomplished in one and the same day, i.e. "the day of wrath," or the 37 years on which we have entered reaching to A.D. 1914. We do not believe that a revival of religion fills the prophetic picture in any proper sense. The New Testament clearly locates the appearing in glory after the resurrection of the saints, for, says Paul: "When Christ who is our life shall appear we also shall appear with him in glory." Col. 3:4. That it is associated with the Christian's reward, and not with his work in this life is evident, because Peter speaks of our trial when ended as being "found unto praise and honor and glory at the appearing of Jesus Christ." 1 Pet. 1:7.

The "manifestation of the sons of God," (Rom. 8:19) the appearing in glory, and the descent of the New Jerusalem, may be the same great fact under different names. The same glorious results are clearly foretold as coming from each. When the New Jerusalem comes down "having the glory of the Lord," it is said "The nations shall walk in the light of it;" to its flowing river "whosoever will" are invited to come and drink, and the leaves of its tree are "for the healing of the nations." Rev. 21:10,11,24 and 22:1,2.

As a result of the "manifestation of the sons of God," it is said that "the creation itself also shall be delivered from the bondage of corruption into the glorious liberty of the sons of God." Rom. 8:21. Compare these results with what is stated in the connection of our text as to the great benefits to earth's inhabitants, of the Lord's appearing in glory, and two things must, we think, be impressed on the reader's mind: first, that the three things mentioned above are one and the same; second, that the appearing in glory is an event greatly to be desired for the benefit of mankind. Certainly the manifestation, or descent, are not due until after the church is glorified, hence the building up of Zion must precede the time when a perfect theology will prevail among men on earth. It is when the "Lord shall bring again Zion" that "the watchmen shall see eye to eye." Then, the veil being removed the knowledge of the Lord shall prevail," and all the ends of the earth shall see the salvation of our God." Isa. 52. It is during a period of imperfect theology, when we know only in part, that the stones of the heavenly building are selected and hewn to fit their places; but when the temple is built and filled with the glory of the Lord, "Then it will shine forth as the sun, and the nations will be enlightened, and they shall turn to the Lord." Ps. 22:27. Some object to the double application of the term Zion, who are believers in the restoration of the earthly Jerusalem, and yet believe in the same general results as to the world's conversion in the dispensation to come. They believe that the Jew restored will be God's agency in the great work. To this we agree, and with them we would quote: "It shall come to pass in that day that ten men shall lay hold of one that is a Jew and say, we will go with you, for we have heard that the Lord is with you." That the earthly Jerusalem restored is to be capital of the earthly nations, and center of earthly service, does not as we see it, militate against the idea that the New Jerusalem in glory, will be the power manifested through restored Jerusalem. Satan's invisible kingdom has acted largely through the visible city and government of Rome, and by the same law of correspondence, the Roman Empire, the Beast with seven heads and ten horns, is "called the Devil and Satan." Rev. 12:3,9. In this sense we believe the restored Jerusalem will be called the kingdom of God, but the real, the heavenly kingdom will be as much higher than the earthly, as Christ is higher than he was. The Jews restored will be natural men, bearing the image of the Earthly, and such can neither see nor inherit the real kingdom of God. John 3:3, and 1 Cor. 15:44,50.

That not only the earthly Jerusalem is called Zion, but also the Heavenly is evident, from Heb. 12:18,22: "Ye are not come to the mount that might be touched... but ye are come to Mt. Zion, and unto the city of the living God, the Heavenly Jerusalem." A literal mountain could be touched and stands associated with literal or earthly things. The earthly is but a symbol of the Heavenly, which is therefore called a mount which could not be touched. None we think can object to the double application, who see that in God's plan nearly every thing is double; the two standing related to each other as the natural and the spiritual.

There are two Adams, their two wives, and two families; two births and two lives; two covenants, two laws, two sanctuaries, two circumcisions, two temples, two seeds, two nations and two lands for inheritance. Abraham, to whom the promise was made, saw through the earthly, and so looked for a "better country, that is, an heavenly," (Heb. 11:16) and so also he looked for a "city whose builder and maker is God." (Ver. 10.) Man could build an earthly city, but not the heavenly.

To build up Zion implies a process, and so far as relates to the earthly Jerusalem, includes the restoration of the Jewish nation of Israel according to the flesh, in all its parts; and we believe in its application to the Gospel church, the same must be true. That from 1878 to 1914 is the last half of the last trump, has often been shown, and also that this is the period during which Jerusalem is to be restored. "The last, or seventh trumpet covers the day of wrath, angry nations and the time of reward for prophets, saints and them that fear God's name, small and great." Rev. 11:18. All Christians, whatever their grade of development, are thus included. Some occupy a position with Christ in his throne, as a reward of their faithfulness, while many serve him before the throne. But all are included in the heavenly city, and that city descending in its completeness and glory; as the light of the nations, is called the Bride, the Lamb's wife. As the whole Jewish church was the Bride in type, so the antitype includes the whole gospel church. This does not shut out the idea of order and variety in the city of God, nor lessen the motive of seeking by faithfulness a high position, even a place in the throne, but it does preserve the idea so clearly taught in the New Testament, of the Unity and indivisibility of the One Body of Christ. Some are to be counted worthy to escape the tribulation, as like Aaron in the mount with Moses, execute the judgments written, while others are left to pass through the fire, wash their robes, and come up out of the great tribulation. But as the body would not be complete without all its members, so the church or city of God would be incomplete without its citizens, as servants before the throne. "They shall be mine saith the Lord in that day when I make up my jewels." Even them that think on his name are dear in the sight of the Lord.

The day of this building is here and both the earthly and heavenly will be built up. Then indeed the Lord in his temple will appear in his glory, and the people which shall be created shall praise the Lord.

The Wedding Guests.

"The kingdom of heaven is like unto a certain king which made a marriage for his son." Matt. 22:2.

The Jews were first invited to the great feast, but they made light of the matter, were more interested in the farms and merchandise, and a remnant even persecuted and slew the servants who carried the invitation; in consequence of all which "he sent forth his armies and destroyed those murderers and burned up their city." (Ver. 7.) Then the command is given: "Go ye therefore into the highways and as many as ye shall find bid to the marriage." (Ver. 9.) This seems clearly to refer to the work of the Gospel among the Gentiles; and by people gathered from among them "both bad and good, the wedding was furnished with guests." (Ver. 10.)

The parables of Jesus about the "kingdom of heaven," seem always to refer to the "church militant," or to the living mortal phase of the church; as soon as a man dies he is no longer represented in the parables, so the last part of the movement represented by the parable would include only the generation that are "alive and remain." So the "harvest" of the parable of tares and wheat (Matt. 13) relates to those that "grow together until the harvest," which "is the end of the age." (vs. 30 and 39.) And in the parable of the virgins, the going in to the marriage, refers to same act of the last generation. (Matt. 25.)

The idea of a wedding is often referred to by the Saviour, but it is somewhat remarkable that in such parables the believers are represented in the attitude of guests, and not as the bride. This fact has puzzled some, as Paul speaks of the church as the "espoused" virgin or prospective bride; and the Revelator speaks of the bride made ready as clothed with "the righteousness of saints." (Rev. 19:7,8.) The bride is therefore composed of saints, (holy ones); but why then should the last generation be called guests? It is certain that the "wedding garment" is spoken of as properly belonging to the "guests" with which the wedding was furnished.

We suggest a solution, but as disciples we would gladly receive light from others.

1st. We understand the bride is the whole church, dead and living, raised and glorified.

2d. That the marriage is the process of raising and glorifying the church, or the process of making up his jewels. (Mal. 3:17.) The making up suggests a gradual and not an instantaneous work; as also, "when the Lord shall build up Zion he shall appear in his glory." Ps. 102:16. This doubtless refers primarily to the restoration of the earthly Jerusalem during thirty-seven years, or from 1878 to 1914, which, according to the prophetic arguments, is the last half of the sounding of the seventh trumpet. But there are two Jerusalems --an earthly and a heavenly; a mount that could be touched, and a mount Zion that could not be touched. (Heb. 12:18,22.) We believe these are related to each other; the one outward and Jewish, the other inward and Christian; and that both are to be built up during the same period, "the last trump." According to the parables of the "two Dispensations," Christ was due to enter or come into the office of king in the spring of 1878, the parallel of his riding into Jerusalem in fulfillment of "behold thy king cometh;" and the same king who has the power to restore the natural Jerusalem, has the power to build up the spiritual Jerusalem; and it is declared that he will reward the whole church --prophets, saints and them that fear his name, small and great" --during the seventh trumpet, (Rev. 11:18) --the same period in which it has often been shown that the earthly Jerusalem will be restored.

3d. To be in the light when this process is due is the privilege of the living generation, and because of this they are guests. They understand when he takes to himself his great power. "When he had returned having received the kingdom he then inspects the guests and rewards them." Luke 19:15,27. It is evident that the inspection is a work done in reference to the living, while they are yet mortal, for two reasons, first, the reward follows the inspection, and second the unfaithful was cast out.

The idea of being cast out of immortality seems absurd, as the immortal "cannot die." The case of the unfaithful servant cast out seems the same as the one found among the guests without a wedding garment, who shares the same fate. (Comp. Luke 19:26 and Matt. 22:13.) From this it appears evident that "going in to the wedding" is not the translation of the living into immortality, but is coming into a position of expectation, which may be lost on account of lacking certain qualifications, represented by the wedding garment.

The servants gather, but they are not infallible, they do not know the heart, and the king sifts out those unfit for the kingdom. This inspection and sifting out we again remark is after the king comes, and yet before the "power over the nations" is given.

The "dead in Christ" have no part in this light, and therefore not guests, neither are they subjects of this inspection or sifting--their case was decided before they fell asleep. Hence Paul could say:

"Henceforth there is laid up for me a crown." When the dead in Christ are raised they are immortal, and when the living are changed they will be immortal too, both alike sharing in the position of the glorified church-- "The Bride, the Lamb's Wife." If it be kept in mind that the living are guests while mortal, by being in the light, there can be no objection we think to our being guests now and yet in due time constituting a part of the Bride, when we put on immortality.

After the king comes, and inspection is due, it should not be surprising if the subject of the garment should be uppermost in the minds of the guests; neither should we be surprised if there is a sifting out instead of a gathering in. That many have passed through a strange test during the past year is known by them all, and the work goes on. Let none be in haste however to judge their brethren, the Lord is judge, and he will decide who is or is not possessed of the wedding garment. In another article we may consider this subject.

Joseph and Christ.

The history of Joseph the son of Jacob, as given in the book of Genesis, is one of considerable interest. Taken just as a true story of a life, there are but few like it. "Truth is stranger than fiction;" and it is certain that many, both young and old, have read this history with thrilling interest and lasting profit. The exemplary conduct of Joseph is worthy of admiration and imitation.

His relation to the history of God's cause and people, in their early stage of development, is important. As an example of the over-ruling Providence of God in the affairs of men and nations, showing how man, seeking his own selfish ends, and to a certain degree succeeding, may yet have his plans thwarted, and the seeming evil turned to good account, the history of Joseph is most remarkable. For many reasons his history has been justly valued by many; but to us the most important feature of his case is its allegorical character. This feature of bible history, though overlooked by many, and denied by some, is becoming more and more apparent. The story itself, though true, as we fully believe, sinks into comparative insignificance when its spiritual import is seen. The greater eclipses the less, and the spiritual is greater than the natural, but while this is true, there can be no doubt that those who appreciate the spiritual, value the letter, because of its deeper import, even more than those who see only the letter; just as men who expect to be changed from the natural to the spiritual body in due time, value the natural body because it is a stepping stone to the higher, more than do they who ignore the spiritual, and who act on the epicurean principle: "Let us eat and drink, for to-morrow we die." We regard Joseph's history as representing in its general features the life and work of our Lord Jesus Christ. In a type proper, as in the law, we would expect "every jot and tittle" of it to be fulfilled, but in an allegory we look for a picture only on general principles. The case of Abraham's two wives, and their sons, Isaac and Ishmael, which is declared to be "an allegory," (Gal. 4) will illustrate. Every feature of their lives is not mentioned, but there is a most remarkable correspondence between the facts in their history, and the facts in relation to the two Jerusalems; to which Paul makes the application. We do not intend to make parallels, or to force into use any feature of Joseph's life, and say this and that must have a parallel; but using as a basis what is revealed of Christ elsewhere, we find the parallels, and by these, as illustrations, confirm the truth. We regard these correspondences as strong evidence that the same mind that created the gospel plan, superintended the lives of the ones of whom the history is given, and inspired in his own way the writers. The evidence seems all the stronger in view of the fact that many features of this correspondence have not long been seen. They have been hidden away as jewels in the earth, to be uncovered for the encouragement of the faith of the disciple in this hour of bold and defiant infidelity. "He that hath ears to hear let him hear." It seems as if no Christian could have any difficulty in tracing the many features of our Saviour's life and work in the life of Joseph, when their attention is called to them.

Joseph was the well beloved son of his father: "Israel loved Joseph more than all his children," Gen. 37:3. For this fact, his reproving of sin, and for his ambitious dreams of coming glory, his brethren hated him. So Jesus, the "beloved Son" of his Father, on account of his condemning their wickedness, and because of his royal claims, as one born to be their king, was hated by his brethren --the Jews. The words are almost identical. "Shalt thou indeed reign over us?" said Joseph's brethren, when he had told them of his dream of their sheaves making obeisance to his sheaf." "We will not have this man to reign over us;" We have no king but Caesar;" said Jesus' brethren. In both cases the malice became so intense that death was determined on. They both went down into the pit, and were both delivered from death. It is true Joseph did not actually die, but neither did Isaac, who in another case prefigured Christ, and it is said "Abraham offered his son Isaac," and also "Received him from the dead in figure." The pit was a figure of the death state into which Christ descended. Joseph was counted dead, and his resurrection was thus in figure; but Christ's death and resurrection were both in fact.

The events do not all occur in the same order in both cases; but both were severely tempted and yet resisted; both occupied for a time the position of a servant, and were shamefully abused; both were favored of God in their sufferings and their cause miraculously vindicated; both had a price set upon them by their enemies in certain "pieces of silver;" and both gained a glorious victory, being exalted to the "right hand of power." Pharaoh committed all power of his kingdom into Joseph's hand: "Thou shalt be over my house and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou." Gen. 41:40. He was royally robed and enthroned, and before him went the cry "Bow the knee."

What Pharaoh did thenceforward was done through Joseph, and the only way to obtain the blessing of Egypt was by the "way" or mediation of Joseph. So Christ was exalted to the right hand of God; "sat down with the Father in his throne;" had all power given unto him in heaven and earth; "that at the name of Jesus every knee should bow;" and it is said of him, "Let all the angels of God worship him." "He is Lord of all," "the way the truth and the life," and "no man cometh unto the Father except by" him.

One grand feature of the work of Joseph is that of giving the needed bread, and there was no where else to go; so it clearly represents Christ's work as Life-Giver. "I am the bread of life;" "I am the truth;" "Man shall not live by bread alone, but by every word of God." "The words that I speak unto you they are spirit and they are life." Well may we say as did Peter: "To whom shall we go; thou hast the words of eternal life." Oh, that all our readers might realize that we are as fully dependent on the Lord Jesus for Immortality and Eternal life, as were the Egyptians dependent upon Joseph for the support of the natural life. Eternal life only in Christ, is the essence of the Gospel. The first man did not have it, and so did not lose it. He was natural; and the flesh was tried and failed that the need of the Second Man might be appreciated. Let us remember that in order to get the Bread we must apply for it as did the hungry to Joseph. "He is the rewarder of them that diligently seek him." Oh, ye hungry ones, feed upon his precious truth and be filled. We would not overlook the realization of Joseph's youthful dreams. His brethren that scorned him and cast him out had at last to come to him for bread, and they gladly bowed before him. He whom they rejected and counted as dead became their benefactor and saviour. They looked on him whom they had pierced (in figure), and they mourned and were ashamed, but he fed them and even excused them-- "It was not you that sent me hither, but God." "Now, therefore, be not grieved nor angry with yourselves that ye sold me hither; for God did send me before you to preserve life." --Gen. 45:5-8.

Let God's mercy be praised!

When Christ left the Jewish house desolate it was not eternally, but "until the time come when ye shall say blessed is he that cometh in the name of the Lord." In the coming day of restitution, the Lord says: "I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and supplication (favor and prayer), and they shall look upon me whom they have pierced, and shall mourn." -- Zech. 12:10. Yes, they will mourn and be ashamed of themselves, when in prayer before him whom they despised, even as did Joseph's brethren when they discovered their brother. But it is the mourning of penitence, and not of despair; it is caused by the spirit of favor which is shown them by the long lost brother now restored. They find him exalted as a King and Life-Giver, and he cares for them. They give themselves to him and he gives them a home and all they need. Thus we see that Joseph in many ways represents Christ, and confirms our view of God's plan of the ages.

Truly, God is good, and "his mercy endureth forever." Well may we say, "how unsearchable are his judgments and his ways past finding out." What we cannot discover he can uncover or reveal; and "thanks be to God for his unspeakable gift," and the glimpse he has given us of his plan and his love. "We love him because he first loved us." We love one another because "he hath given us of his spirit." "He that loveth not knoweth not God, for God is love."