1ページ目
補遺
シオンの監視塔。
そして “キリストの臨在のヘラルド”
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1879年7月1日、ペンシルバニア州ピッツバーグ。
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“HERALD OF THE MORNING “の読者の皆さんへ。
親愛なる皆さん：私と “ヘラルド “との関係は、かなり突然に、しかも、一見したところでは
私と “ヘラルド “との関係は、かなり突然に、しかもあなた方にはかなり注目すべき特異な状況下で終了しました。
私は、あなた方と私の両方に対して、脱退の方法とその理由を説明する義務があると感じています。
撤退の方法とその理由を説明することは、あなたと私の両方にとって義務であると感じています。私を個人的に知っている多くの人々は
個人的に私を知っている人の中には、もっと話があるのではないかと思っている人も多く、私のところにも
説明を求める手紙を何通も受け取りました。これらの質問と、同様の理由で表現されていない多くの質問に対して
このようなお問い合わせや、同じような内容の未発表の手紙に対して、私は次のように述べさせていただきます。
私は、ジョナス・ウェンズデーによって、主の再臨に初めて注意を向けられて以来、聖書を学んできました。
私は、1869年に待降節の伝道者であるジョナス・ウェンデルによって、主の再臨に注目して以来、聖書を学んできました。
彼は1873年に世界が焼かれると説いていました。彼は1873年に世界が焼き尽くされると説いていましたが
しかし、私は、彼が提案した時期にも、彼が予言した出来事にも、改心することはありませんでした。
私は、彼が示唆した時期にも、彼が予言した出来事にも改心しなかった。私は、ピッツバーグの他の人たちと一緒に、聖書クラスを組織して維持した。
私は、ピッツバーグの他の人たちと一緒に、聖書を調べるためのバイブルクラスを組織し、毎週日曜日に開催しました。
私たちは、もしキリストの来臨が保護観察を終わらせ、100人中99人に取り返しのつかない破滅をもたらすのであれば
キリストの到来が、人類の100人に99人に取り返しのつかない破滅をもたらすものであるならば、それは望ましいことではないと考えました。
望ましいとは思えないし、「主イエスよ、早く来てください！」と適切な精神で祈ることもできない。
私たちはむしろ、「彼の出現を愛する」としても、彼が離れていて、私たちの苦しみと試練が続くことを求めなければなりません。
私たちはむしろ、「主の出現を愛す」べきであるにもかかわらず、主が離れていて、私たちの苦しみと試練が続くように、「何としても何人かを救うことができるように」と願っていた。
それだけではなく，千年王国の栄光に言及している大量の聖句と，「あなたがお持ちになったすべての国の人々」を教えている聖句があります。
それだけではなく、千年王国の栄光に言及し、「あなたが造ったすべての国があなたの前に来て、あなたを礼拝する」などと教えている大量の聖句があります。
もし主の到来の際に、物質の残骸と世界の粉砕があるならば、達成されないままになるでしょう。
達成されません。
私たちはまず千年王国の栄光を見、次に主の花嫁として私たちに提供される栄光の仕事を見ました。
私たちは信仰によって「アブラハムの子孫」であり、そのようにして約束を受け継ぐ者であることなどです。
私たちは信仰によって「アブラハムの子孫」であり、約束の相続人であり、その中で「地のすべての家族が祝福される」のです。(ガラ3）これは間違いなく、将来の試練を指しています。
これは確かに、主が来られた後の将来の試練を指しています。
このように、神は迅速に、着実に、確実に、主の再臨を認識するように私たちを導かれました。
主の再臨は、人類の希望の終わりではなく、「癒しを伴う義の太陽の昇り」であることを認識するように、神は迅速かつ着実に、そして確実に導いてくださいました。
主の再臨は、人類の希望の日没ではなく、”癒しを伴う正義の太陽の上昇 “であることを認識させました。
主は、御言葉の研究において多くの助けを与えてくださいました。
親愛なる高齢の兄弟、ジョージ・ストアーズは、言葉とペンの両方で、私たちに多くの助けを与えてくれました。
しかし、私たちは、どんなに優れていようと賢かろうと、人に従う者にならないように努めました。
しかし、私たちは、どんなに優れていようと賢かろうと、人に従うのではなく、”親愛なる子供たちとして、神に従う者 “になろうと努めました。このようにして7年間、恵みと知識の中で成長し
このようにして7年間、恵みと知識の中で成長してきた私たちに、1876年が訪れました。
この時まで、私たちは時間を無視し、サーマン氏とウェンデル氏のことを哀れに思っていた。
とウェンデル氏の考えに同情していました。(ウェンデル氏はバーバー氏と同じ時期に説教していた。
つまり、1873年に世界が焼かれるということです）。) 私たちは、これらの考えは検討に値しないと考えました。
なぜなら、私たちはこの出来事が「間近に迫っている」と信じていたからです。
私たちは、この出来事が「戸口にまで迫っている」と信じていましたが、世界に公然と姿を現す前に、教会が撤退（翻訳）するという事実を認識していました。
つまり、キリストの再臨の二つの段階、すなわち
つまり、キリストの再臨の2つの段階、すなわち、聖徒のために来ることと、すべての聖徒とともに来ることです。
この頃、私はB兄弟が発行していた「ヘラルド・オブ・ザ・モーニング」を受け取った。
彼や他の人たちが（彼自身の表現を使えば）「かがり火」を探していたこと、聖典の議論が1874年の秋を指していることなどを興味深く読んだ。
聖典的な議論では、その時期は1874年の秋であると指摘されていた。
それに伴う失望感が和らぎ始めると、彼や他の人たちは
世界の終わりが想定される時期に到来することを教えていると思われる聖典の証拠を、彼や他の人々が再吟味したこと。
想定された時期に世の終わりが来ることを教えていると思われる聖典の証拠を、彼や他の人が再検討したこと、それらの証拠がどれほど明確で堅固なものであるか
そして、終末に何が起こるのかを検討し始めたところ、終末の代わりに何かが起こることがわかりました。
焚き火ではなく、「収穫は世界の終わりである」と聖書が教えていることを発見した。
収穫は世界（時代）の終わりである」と教えており、時代は終わっても地球は残り、新しい時代が展開されることを知った。
地球上のすべての家族が祝福される」と教えていた。
私はこの記事を読んで深い興味を持ち、読み進めるうちに、もしこの論説が真実ならば
議論が真実であれば、私たちは収穫期または終末期に入り、今もその中にいることが証明される。
収穫期であれば、イエスはここに存在するはずである。これは十分に合理的なことでした。
これは、私たちが期待していたことであり、時間と期待を調和させ
そして、時間と期待を調和のとれた美しい方法で結びつけていた。ここで私は考えました。私たちが
私たちが収穫の時にいることを示す十分な証拠があるのだろうか？もしそうなら、この兄弟と私は完璧に調和している。
完全に調和していた。新聞は午前中に届き、私はそれを読んで昼前にB兄に手紙を書いた。
私はそれを読んで、昼前にB兄に手紙を書いた。私はさらに時の証明を調べ、それについてはまだ解決していないが
まだ結論は出ていないが、B兄弟とパトンにフィラデルフィアに来てもらう約束をした。
当時（1876年）私が従事していたフィラデルフィアに来て、いくつかの集会を開き、時間の証拠などを伝えることにした。
私はそれを興味深く聞き、その真実を確信したのです。
確信しました。


Br.B.と私は、これらの真理を広めるための様々な方法について話し合い、最終的には
このようにして、残りの収穫を過ごすことにしました。
このようにして、収穫の残りの期間を過ごすことにしました（D.V.）。
それは3年半で、1878年に終了すると思われた。私が整理をしている間に、ブラザーBがロチェスターに戻ってきた。
3つの世界 “の出版の準備のためにロチェスターに戻った。(フィラデルフィアでのミーティングで
フィラデルフィアの集会では、主張されていることの章と節を聴衆に提供するために、このような本が必要だとわかった。
また、「ヘラルド」は旅行中には適切に管理できないので、閉鎖することにしました。
また、旅行中は適切に管理することができないため、「ヘラルド」を閉鎖することにしました。
新しい証拠や真理が発見された場合は、いつでも紙を発行し、どこからでも発行できるという提案がなされた。
という提案がなされた。それまでの間、購読者に正義を貫き、残りの1年分の読み物を提供するために
それまでの間、購読者のために、残りの期間の読み物として、ブラザーBは「3つの世界」の本の一部を印刷していた。
当時印刷中だった『三国志』の一部を「朝の季刊誌のヘラルド」という見出しで整理し、ロチェスターの妹に預けた。
これをロチェスターの姉妹に預けて、期日が来たら郵送してもらうことにした。


私たち、ブロス・バーバー、パトン、そして私は、何ヶ月か旅をしたり、講義をしたりしていました。
私たちは、聞いている人たちに継続的に新聞を送ることが望ましいと考えました。
そうすれば、蒔かれた種を生かし、水を与えることができる。これは私たち全員にとって良いことだと思いました。
パトン兄と私が講義を続けている間に、B兄はロチェスターに行き、事務所や活字などを整えた。
私がお金を出して、事務所や活字などを整えました。古い活字などは、出発前に売ってしまった。
私たちが出発する前に、古い活字などは売却されていたが、それがいくらで買われたのか、またそのお金がどう使われたのか、私は全く知らない。
しかし、いくらで買ったのか、またそのお金で何をしたのか、私は何も知らない。このようにして創刊された新聞は、本質的には別の新聞だった。
しかし、これ以上の表現方法が思いつかなかったので、同じ名前にしたのである。それは
新しい新聞であること、あるいは少なくとも経営者が交代したことは、毎月4ページ目の見出しで
毎月、4ページ目の見出しには「Publishing by C. T. Russell and N.
C.T.ラッセルとN.H.バーバーによって発行された」と明記されている。1878年7月に新聞の形態が変更されてからは、これは省略されている。
省略されている。B氏が忘れてしまったのか、あるいはページが小さいのでこの部分を省略した方が有利だと考えたのか。
あるいは、ページ数が少ないので、省略した方が有利だと考えたのかもしれない。私がこの新聞にどれだけのお金を投資したかは
私はこの新聞にいくら投資したのか知りません。そのようなことは記録しないからだ。私はBr.B.に何度かお金を送ったことを覚えている。
何度か送金したことを覚えています。そのうちの一つは、ノースカロライナ州アルトンベイでのキャンプミーティングを終えるときでした。
私は100ドルを彼に渡しましたが、彼はベストのポケットから失くしたと後に書いてきました。
私は彼に100ドルを渡しましたが、彼はベストのポケットから失くしてしまいました。おそらく私は彼に別の100ドルを送ったのでしょう。私はお金を送ったことをメモしたり書いたりしませんでした。
求められ、必要だと思われるお金を送っただけです。

全部で300ドルか400ドルになるだろう。5月のヘラルドでBro.が言及した660ドルは
B.が5月のヘラルドで言及した660ドルは、ヘラルドに渡したことはありません。この新聞は自立したことがありません。
特に最初の頃は、何千部もの新聞を、これまで新聞を読んでくれていた人たちに送っていました。
特に最初の頃は、栄光の「万物復帰」を提唱していなかった昔の新聞の読者だった人たちに、何千部も送っていました。
「また、2ヶ月間の無料購読者として名前を送ってくれた人にも、何千部も送りました。
また、2ヶ月間の無料購読者として名前を送ってくれた人々にも。創刊時にはかなりの資金が必要だった。
そのため、継続的に送付する必要性や、ヘラルドが何らかの形で影響を受けることを避けるために
ヘラルドが資金不足のために何らかの支障をきたすことを避けるために、私はロチェスターに上記の金額を預けた。
私は、以前ピッツバーグの銀行に預けていた上記の金額をロチェスターに預けた。預金したのは
私たちの連名で預けたので、必要に応じてBさんが引き出して使うことができます。
しかし、繰り返しになりますが、私は660ドルをB.とヘラルドのどちらにも渡していません。それは、私が持っているすべてのものと同様に
私が持っているすべてのものと同様に主のものであり、ヘラルドやヘラルドのどちらでも、必要なときにいつでもどこでも使えるように意図されていました。
ヘラルドや説教をする兄弟たち、あるいは私自身が必要とするときに、いつでもどこでも使うつもりでした。大部分は
その大部分はこれらすべてに使われてきました。私が旅をしているときは、ロチェスターでもピッツでも同じように便利でした。
ロチェスターでもピッツバーグでも同じように便利でした。

これらの現金収入に加えて、「ヘラルド」には「3つの世界」の販売による定期的な収入がありました。
これは、皆さんにもお馴染みの本です。私たちは3500冊の本を出版した。
綴じ方によって25セント、50セント、1ドルの3種類。これらはすべて廃棄されました。
処分されましたが、一部は旅行中に各自が処分し、その代金は旅費やその他の経費に充てました。
また、一部は事務所で販売しましたが、全国各地から注文が入りました。
このようにして、私たちはすべてを処分した。このようにして、出版物の約4分の1が事務所から販売されたと考えるのが妥当であろう。
ヘラルドの直接の利益のために、オフィスから約4分の1が販売されたと推定するのが妥当であろう。
賛美歌集の販売で得られた収入は、1冊30セントで260ドル以上になります。
また、賛美歌集の販売による収益や、最近では、「The Object and Manner of Our Lord’s Return」という小冊子の販売による収益もあります。
賛美歌集の売り上げと、最近では「主の帰還の目的と方法」という小冊子の売り上げがある。
後者は、配布用に何十冊も注文されたので、それほど少なくはないだろう。
このようにして得られたお金は、すべて「ヘラルド」の明確な利益となりました。
B.は「三界」と讃美歌集の構成を担当しましたが、出版費用は私が支払いました。
の本の作成を行った。私が「ヘラルド」に与えたもの、投資したものは、Bro.B.のためではなく、主のためであった。
しかし、私たちは、「あなたがたの善意を捨ててはならない」と命じられています。
しかし、私たちは「あなたの善を悪口にしてはならない」と命じられています。バーバーはヘラルド紙に自分の時間と能力を注ぎ込みました。
バーバーは自分の時間と能力をヘラルドに投入し、そこから自分の生活を引き出しました。この2年間、彼がもっと多くのことをしていたとしたら、それは彼自身の責任です。
この2年間、自分の力が正当化される以上のことをしたり、快適な生活ができなかったのは、彼自身の責任です。
自分の責任である。お金がなかったわけではありません。私は彼が質素な生活をしていることを知っていますし、すべてのものは神のものであることを理解している人は皆そうです。
すべてのものは神のものであり、自分は神の執事にすぎないことを理解している人は皆そうです。私は喜んで
私は、彼が自分の時間と能力を投資する際に、私が投資したお金よりも大きな価値のあるものを投入したことを認めます。
私が投資したお金よりも大きな価値のあるものを投入したことを認めます。しかし、兄弟はその時間は私に与えられたものではなく、神に与えられたものだと主張すると思います。
彼が期待している給料は、単に現在の生活費ではなく、彼のものであると主張するでしょう。
期待している報酬は、単に今の時代の生活ではなく、彼のものは「今ある生活と来るべき生活の約束」であると主張すると思います。
の約束」です。

以上のことから、私は、ヘラルドの一部が私のものであると仮定したことが「不謹慎」であったとは感じていませんし、今も感じていません。
私は、ヘラルドが一部私のものであると考えたことが、”不謹慎 “だとは感じませんでした。
しかし、私の提案に対する兄の返答には、完全に理解するためにはもう一度述べなければならないと思われる点が他にもあります。
しかし、私の提案に対する兄の回答には、完全に理解するためには再述を必要とするような点がある。まず最初に、私がB.B.に送った手紙の正確なコピーを以下に読んでください。
私がB兄弟に書いた手紙の正確なコピーを以下に読み、それに対して5月の『ヘラルド』誌で言及された記事が私が受け取った唯一の返事です。
私が受け取った唯一の返事です。

1879年5月3日、パ州ピッツバーグ
親愛なるブラザーN.H.バーバー：–あなたの郵便カードと手紙はきちんと手元に届きました。
私の返事が遅れたのは、興味がなかったからではないでしょう。実際のところ、家や店の引っ越し、春の買い出しなどで
事実は、家と店の移動、春の商品購入（そのために私は東へ行きました）、そして父上が置かれたと思われる仕事のために
私たちの父が現在の私の手に託したと思われる仕事、それは..:
すなわち、毎週日曜日に神の子供たちに命のパンを提供すること、また、洗礼や祈りの集会などです。
私はとても忙しく、一晩に6時間から6時間半以上の睡眠をとることはほとんどありません。
時間以上の睡眠をとることはほとんどありません。このように説明した上で、あなたの手紙に返信させていただきます。
第一に、R.で予定されていた会合に出席することはできませんでした。
第一に、R.での会議に出席することはできませんでした。
第二に、私たちの銀行口座がなぜ急に減ったのか理解できません。I
私はまだ100ドルから125ドルの預金があると思っていました。私の記憶が正しければ、私がR.にいたときの銀行の残高は
私がR.にいたときの銀行残高は163ドルだった。これは正しいでしょうか？お返事の際には、私たちの口座の状況を教えてください。
私たちの口座がどうなっているか、つまり 79年1月1日の銀行残高はいくらで、それ以降に現金で受け取った金額はいくら、そして
また、最大の支出項目は何か、などです。
また、これまでの最大の支出項目などです。
私は今でもあなたをキリストの兄弟だと感じていますし、そのように愛しています。
過去の多くの楽しい思い出が私の心をリフレッシュしてくれますが、私の兄弟、私たちの間には見解の相違が生じています。
私たちの父の言葉の教えに関して、私たちの間には見解の相違が生じています（注1参照）。
1.参照）、あなたの意見には誠意と誠実さがあると評価しつつも、2ページ目の
しかし、私は父の言葉に対する自分の理解によって導かれなければなりません。
しかし、私は父の言葉に対する自分の理解に導かれなければならず、結果的にあなたが間違っていると考えています。私は、意見の違いによって
私は、意見の相違があったからといって、必ずしも交わりを断つ必要があるとは思いませんが、このケースでは
しかし、今回のケースでは、意見の相違点が非常に基本的で重要なものであるため、完全な交わりや共感を得ることができないように思います。
新聞や雑誌の発行者と編集者の間に存在すべき完全な交わりと共感は、もはや得られない。
あなたと私の間には、もはやそのような関係はありません。
私たちの関係はもう終わりにすべきだと思います。
私たちは共に神の子であり、真理を知りたい、教えたいと思っていると信じています。私たちの
私たちの父の約束は、真理を求めるすべての人がそこに導かれるということです。
私たちがまだ調和して御言葉を見、一体となって理解することができるという希望を表します。
私たちの中で真理を持っている者が、その中で強められ、確立され、誤りを持っている者が、誤りを見分けるように導かれますように。
誤りのある者がその誤りを見分けるように導かれますように。さて、私たちはどのように解散するのでしょうか。Withington兄弟か他の兄弟が
それとも、ヘラルドとの関係を辞めたいですか？
ヘラルドとの関係を辞めたいのか。(注2参照) その場合、私はヘラルドを継続します。
(D.V.) あなたが年長者なので、売買の条件について言及する機会を与えます。
あなたが買う気があるのかないのかはわかりませんが。もし、あなたや友人が
あなたや友人が購入を希望した場合、私は別の新聞を始めることを期待しています。今のところ、私が感じているように、それが補助的なものになるかどうかはわかりません。
最初に考えていたような補助的なものになるかどうかはわかりませんが、反対派の新聞と理解されるべきではありません。
しかし、反対派の新聞であると理解されるべきではなく、独立した新聞であるべきだと思います。私は
というのも、もし友人や読者が私たちの違いなどを知ってしまったら、真実はどうなってしまうのだろうと心配になるからです。
私たちの違いなどを友人や読者に知られると、私たちがともに尊重し、推進しようとしている真実が、結果的に不利になるのではないかと恐れるからです。
結果的に不利になるかもしれません。あなたの答えと提案をできるだけ早く、確実に1週間以内に教えてください。
なるべく早く、確実に1週間以内に、あなたの答えと提案を教えてください。
本当にあなたのキリストの兄弟、C.T.RUSSELLです。


EXPLANATORY.JP
注1．代償（贖罪）の教義。
註2. 去年の1月、私が最初に別の新聞についてB兄に話したとき、B兄は私にヘラルドの編集を任せることを勧めた。
ヘラルドの編集を担当してはどうかと提案されたが、私はそれを断った。
彼はまだ同じ考えを持っているかもしれない。
ヘラルドの5月号を通して私が受け取った答えは、皆さんにも知られています。
おそらく。その返事として、私はB兄に次のように書きました。
101 Fifth Avenue, Pittsburgh,
1879年5月22日
ブラザーN.H.バーバー：–。
先日のヘラルド（5月号）に掲載された、3日付の私の手紙に対するあなたの返信にはとてもがっかりしました。
3日付の私の手紙に対するヘラルド（5月号）のお返事にはとてもがっかりしました。私は、最後の条項で示唆されているように、その提案が公開されるとは思っていませんでした。
私は、最後の条項で暗示されているように、その提案が公開されるとは思っていませんでした。
私の心の中では、それは不当なことでした。私にとっては、それは不当なことでした。それでは、このヘラルドを皆様にお渡しします。私は完全に撤退します。
私はヘラルドから完全に撤退し、あなたからも、ヘラルドからも、そして誰からも何も受け取らない、私たちが互いに負っているキリスト教的な慈しみを除いて。
私たちがお互いに負っているキリスト教的な慈しみを除いて。これは、私が前の手紙をあなたに書いたときに期待していた額とまったく同じです。
前の手紙を書いたときに予想していた金額です。ヘラルドの次号で解散を発表し、私の名前を消してください。
私の名前を撤回してください。それでもなお、ヘラルドの友人である私とあなたを信じてください。
Respectfully, CHARLES T. RUSSELL.
B.への手紙に書いた理由以外にも、私には他の理由があります。
このことは、「他の管理」が示唆されているので、ここで述べておきます。ヘラルドの運営の特徴の一つは
ヘラルドの運営で私が大いに悩まされ、何度かB.に手紙を書いたことがあります。
それは、購読者の名前を無造作に扱い、多くの人が紛失してしまったこと、そして
お金が支払われた時や、購読期間が終了した時に、適切な記録を残していないことです。
した。彼は単に名前の反対側にPと印をつけ、インクの色から購読期限が迫っていると思うと
そして、インクの色からその購読者が期限切れになりそうだと思うと、送付を中止した。私は何度も
私は何度も個人的に、あるいはメールで、”なぜ新聞が届かないのか “と尋ねられた。
また、管理が行き届きすぎているとの指摘もある。記事
もう一つの反論は、管理が行き過ぎているということです。P.と私が送った記事は、私の心の中では丁重に扱われていませんでした。もし私に新聞を受け取る権利があったとしたら
私にはその紙を手に入れる権利があり、私はそれを持っていたと思うし、B.B.にはそうして欲しいと思った。しかし、B.B.には反対の記事を書く平等な権利がありました。
しかし、B.B.には反対の記事を書く権利がありますが、彼には私たちの記事を切り取って挿入する権利はありませんでした。また
書いた人が「副編集長」であり、自分の名前で自分の意見を発表する権利があるのに、回答を添付するのは適切ではありません。
また、筆者は「アソシエイト・エディター」であり、自分の名前で意見を述べる権利を持っているのに、回答を添付するのは適切ではない。さらに、Bro.Bro.はSubstitutionに反対する文章を書いていた。
さらに、Bro.B.は、「代用」に反対する記事を書いている間にも、購読者からの手紙を掲載したいと考えていたようだ。
褒め称える内容の手紙を掲載した。その中には、私の個人的な知人であるフィラデルフィアのW.V.フェルトウェル師からの手紙もあった。
その中に、私の個人的な知人であるフィラデルフィアのW.V.フェルトウェル牧師からの手紙があった。この抜粋の中で、Bro.F. F.は新しい見解を強く支持している。
強く支持している。

私は非常に驚き、3月にその兄弟を見て、なぜかと尋ねました。彼は
彼は、言及された記事が彼を正しく表現していなかったこと、その記事を訂正してもらうためにB.に手紙を書いたことを教えてくれました。
そして、「3月のヘラルドで訂正を見なかったのですか」と言いました。
私は「いいえ」と答えました。そして、彼は自分のコピーを手に入れました。そこには、Bro.B. Regret at any error,
そして、F兄弟の最後の手紙からの引用がありました。Fの最後の手紙からの引用です。「私は今も昔も、身代わりとなることを信じる者です。
“私は今も昔も、キリストの身代わりの贖罪を信じる者です。” これはすべて正しいと思われ、私はそれが
ただ他人の手紙を抜粋しただけなのに、誰もが間違いを犯す可能性があることは知っています。
私は、他人の手紙を抜粋しただけなのに、誰でも間違いを犯す可能性があることを知っているので、このように自由に訂正されたことを嬉しく思いました。
しかし、それをP.S.兄弟に見せようとしたときの私の驚きと悲しみを察してほしい。数日後、P.
しかし、その数日後、P.O.にそれを見せようとしたとき、私の驚きと悲しみは、私の3月号にライス兄弟の論文「The Last」の告知が掲載されていることを知った。ライス氏の論文 “The Last
私の3月号には、ライス兄弟の論文「最後の切り札」の告知がその場所を占めていましたが、あなたのものではどうでしたか？私たちはそれを理解できませんでした、それは二重取引のように思えました。
千年の朝のヘラルドにしては、あまりにも管理が行き届いているように思えたからです。
残念ながら、私は自分自身に言い聞かせた。これは贖罪についての新しい見解の成果なのだろうか？
要約すると：直接のお金と出版物を通したお金で、私はヘラルドに約、ほぼ同じ額を提供したと思います。
ヘラルドに提供した金額は、私の知る限り、およそ600ドルから700ドルである。
そのタイプなどに加えて。Bro.B.は自分の持っているすべてのもの、つまり自分の時間などを費やしました。彼は自分が今まで生きてきたものを引き出しました。
そして、この新たな取り決めによって、「ヘラルド」も描き出したのである。
以上のことを踏まえて、5月の記事に対していくつかの批判をすることは間違いではないだろう。
あの何千もの無償の新聞について、今はどう見えているのだろうか？B.はすべてを提供したのか？
与えることができたのでしょうか。[私はこの件に関して自分の手柄にはならず、自分の最大の喜びである
[私はこの件で自分の手柄にはならず、自分の最大の喜びであることをしたのです] 。
それから、ここにいる多くの兄弟たちが裏付けることができる、上記の説明からも、本当に
私たちの若き兄弟、ラッセルがこのような考えを持つようになったのは、ここにいる多くの兄弟たちが裏付けてくれることでしょう。
このような見解を持つようになったのはごく最近のことであり、この新聞に少しでも興味を持つようになった」ということでしょうか。この青年は
この青年がヘラルドの提唱する見解に入ったのは、1876年11月よりも前ではない」というのは本当でしょうか？
また、Bro.B.が「すべての先進的な真理とすべての予言的な議論を提唱した」というのは本当でしょうか？
議論していたのでしょうか？” そして、「若い兄弟は、Bro.Bro.の講義を繰り返し聞いて、これらの美しい真理をすべて学んだ」のでしょうか？
B.の講義を繰り返し聞いて、これらの美しい真理をすべて学んだ」のでしょうか？では、これらの美しい先進的な真理とは何かを見てみましょう。
真理とは何でしょうか？キリストが来られる時のことでしょうか。いいえ、時には美しさはありません、それはただ恐ろしいものです。
主の来臨の輝かしい目的が認識されない限り、時間は恐ろしいものでしかない。B.は、この最も重要な真理をもたらした人物とは到底思えない。
この最も輝かしく、最も美しい真理を私たちにもたらした人物とは思えません。
というのも、彼は焚き火が世界の終わりであり、保護観察がそれで終わったと信じていたが
なぜなら、彼は焚き火が世界の終わりであると信じ、執行猶予はそれで終わると考えていたが、Geo. ストアーズ兄弟、ヘンリー・ダン兄弟、その他の人々は、「すべての人の復帰の時」について説き、書いていた。
神がすべての聖なる預言者の口によって語られたすべてのものの返還の時」について説いたり書いたりしていた。
神がすべての聖なる預言者の口によって語られたすべてのことの回復の時」［使徒 3:21］について説いたり書いたりしていた。[使徒 3:21]そして、「来るべき時代に、神はその恵みの非常に豊かなことを示される」と。
神は来るべき時代に、その恵みの非常に豊かなことを示されます。(エペソ2:7）また、時を知っていても、その方法を知らなければ、何の価値もありません。
また、キリストの来臨の仕方を何も知らないのに、時を知ることに何の価値があるでしょうか。しかし、B子さんが
外見的なデモンストレーションを探して説いている間に、他の人たちは再臨の2つの段階を見て教えていました。
再臨の2つの段階、すなわち すなわち、花嫁のために人知れず来ることと、「私たちも、神のもとで共に現れる」ときに来ることである。
すなわち、主の花嫁のために人知れず来ることと、主の再臨、すなわち、「私たちも主とともに栄光のうちに現れる」ことである。これらの記述を、事実に基づかないと考える人がいないように
ここでは、事実に基づかないこれらの記述を疑う人がいないように、このテーマに関するJos.Seiss師の著作から抜粋してみましょう。
ここでは、Jos.Seiss師のこのテーマに関する著作からの抜粋を紹介します。ジョス・サイス師が1856年に出版した “The Last Times “という著作には次のように書かれています。”主の日
主の日」（150～151ページ）。

“地の上には国々の苦悩と困惑があり、海とその波は荒れ狂い、民衆と革命の大騒動が起こり、人々の心は挫けてしまう。
大衆的で革命的な大騒動が起こり、人々の心は地の上に起こることを恐れたり
人の心は、天の力が揺さぶられるために、地の上に来るものを恐れ、見ようとしない。
天の力が揺らぐからである。” この言葉は、目に見える顕現の前に目撃されるべき審判の場面を表しています。
この言葉は、キリストの目に見える顕現の前に目撃されるべき裁きの場面を表しています。
それが大きな裁きの始まりであることを、一般の人々は少しも疑うことなく、世界に滑り込んでくる場面です。
大いなる審判の始まりであることを、一般の人々は少しも疑うことなく、世界の上に滑るように現れます。そう、「すべての目が彼を見る」のです。
しかし、必ずしも同時にではなく、彼が「すべての聖徒を伴って」来るときだけです。
すべての聖徒は、敬虔な死者がよみがえり、敬虔な生者が翻訳された後でなければ、彼とともにいることはできません。
翻訳されます。裁きの日は “夜の盗人のように “やってきます。彼はここにいるだろう。
世界がそのことに気づく前に、主はここにいて、主の選民を集め、追い出すでしょう。
ユダヤ人の復活について（PP.206-209.
「ユダヤ人はその古代の家に戻るであろう。エホバ・エロヒムは再び降りてきて
昔、雲と炎の中で聖所に住まわれていた時よりも、もっと栄光に満ちた方、すなわち
栄光を受けた人間としてのイエスが再び現れ、彼らは言うであろう。「私たちは彼を待っていた。
われわれは彼を待ち望んでいたが、彼はわれわれを救ってくれる。私たちは彼の救いを喜んで喜ぶ」。
その時、エルサレムの光が来て、主の栄光が彼女の上に昇った。
そして、彼女は立ち上がり、輝く。しかし、下界のエルサレムは、その数え切れないほどの栄光に輝いている。
しかし、下界のエルサレムは、上界のより高い、より崇高なエルサレムの型であり、地上の絵である。
[教会 栄光の教会の事務所について。(PP. 221.)
「贖罪の偉大な計画の多くはまだ達成されておらず、この長男の教会は
それは、自分自身の栄光と救い主の賞賛のためだけではなく、この長男の教会が高い場所に昇格するためでもあります。
この教会は、自分自身の栄光と救い主の賞賛のためだけでなく、全世界が回復されるための機関と管理の連鎖のもう一つの大きなつながりとして、高い位置に上げられます。
全世界が運命づけられていた高い領域に回復するための機関や管理の連鎖のもう一つの大きなリンクとして。この
この選ばれた教会が完成し、そのメンバーが栄光のメシアでキリストとともに祭司と王になるときには
この選ばれた教会が完成し、そのメンバーが栄光のメシア王国でキリストとともに祭司と王になるとき、彼らが現在満たしているのと同じ一般的な召し出しが継続されます。
この教会が完成し、そのメンバーが栄光のメシア王国でキリストとともに祭司となり王となるとき、彼らが現在担っているのと同じ一般的な召命が継続されます。
永遠の帝国のこれらの崇高な王子たちは、神の愛と知恵と祝福を広めるための神の偉大な計画の一部なのです。
神の愛、知恵、祝福を地球の世代に伝えるための神の偉大な計画の一部です。その時、世界は祝福されるであろう。
聖徒が約束された支配権を得て、キリストとともにその王座につくとき、世界は祝福されるでしょう。
聖徒が約束された支配権を得て、キリストとともにその王座につくとき、世界は祝福されるでしょう。また、精神的な体についてです。(PP.
220.)
「栄光を受けた聖徒は、ある程度までは肉体に生きる者と交わり、時にはその輝きを
栄光を受けた聖徒は、ある程度、肉体を持って生きている人々と交わり、時には、その輝きを彼らに披露するということを、私は信じる理由があると思います。もし聖徒が
肉体を持つ人々を支配し、指示し、奉仕するのであれば、少なくとも時折、彼らも
少なくとも時折は目にすることができると考えるのは自然なことです。
天使が同じような仕事をしているとき、生きている人間に姿を見せたことがよくあります。
そして、キリストのしもべたちが、その栄光の王国のすばらしい管理をするときに、そうでないはずがありません。
そして、キリストのしもべたちが、その栄光の王国の素晴らしい運営に携わるときに、そうでないはずがありません。栄光の体や霊的な体は、おそらくその性質上、地上の感覚ではわからないでしょう。
その性質上、地上の感覚では感知できません。復活したキリストは、自分自身を現す特定の時を除いて、目に見えませんでした。
復活したキリストは、ご自身が現れた特定の時を除いて、見えませんでした。天使は目に見えません。
天使は目に見えませんが、人間の目の前に現れた例がたくさんあります。
栄光を受けた聖徒が即位し、キリストの奉仕者として任命されるその新しい世界では
その新しい世界では、栄光を得た聖徒がキリストの聖職者として即位し、キリストの命令を実行し、国を統治するように任命されます。
栄光を得た聖人が、キリストの命令を実行し、国を統治するために、キリストの大臣として即位して任命される新しい世界では、聖人がしばしば現れて会話をすることが期待できます。
肉体を持った人々としばしば現れて会話し、彼らと肉体を持った人々との間には
アダムがパラダイスで天人と楽しんだように、彼らと肉体を持つ者との間の交流は、本当に親密で祝福されたものになるだろう。
彼らと肉体を持つ者との交わりは、アダムがパラダイスで天人と楽しんだように、親密で祝福されたものになるだろう。

この記事が書かれた当時、バーバー兄はオーストラリアの金鉱夫で、この問題には全く関心がなかった。
オーストラリアで金鉱夫をしていましたが、アメリカに戻ってからも、キリストの再臨に関心を持って
キリストの再臨に関心を持つようになってからも、ごく最近まで彼の説教や教えは、これらの教義を支持するものではなく、反対するものでした。
彼の説教と教えは、つい最近まで、これらの教義に賛成するどころか、反対していたのである。
このような美しく先進的な真理は、どこから若きラッセル兄弟にもたらされたのだろうか。ラッセルと
このような美しく先進的な真理は、若いラッセル兄弟やその他の群れのどこから来たのだろうか？確かに、バーバー兄弟からではなく、また、誰からでもありません。
これらの貴重な真理は、主によってキリストにあるすべての人に自由に与えられたものであり、聖霊は私たちの教師であり、唯一の存在です。
聖霊が私たちの教師であり、唯一の教師であるからです。
しかし、同じ油注ぎがあなたがたにすべてのことを教えており、それは真理である。
同じ油注ぎがあなたがたにすべてのことを教えており、それは真理である」。(1 John 2:27.) 真理と知識は、神の子供たちが食べるものです。
神の子供たちは、真理と知識を糧としており、神ご自身がその供給のために完璧な準備をされています。
光は正しい人のために蒔かれる」と書かれています。(と書かれているように、神ご自身がその供給を完璧に手配されています。)
と書かれているように、主は「完全な日に向かってますます輝く正しい人の道」に光を供給してくださいます。
師が約束したように、私たちは「すべての真理に私たちを導く真理の霊」を得ました。
すべての真理に私たちを導く真理の霊があり、来るべきことを示してくださいました。(ヨハネ16:13)
しかし、霊が導く一方で、霊には人間的な手段がしばしば用いられます。人間は
人間は、「力のすばらしさが私たちのものではなく、神のものとなるための土の器」にすぎません。
とあります。(2コリント4:7）器は無価値であり、宝には価値があります。神様の子供たちは皆
ある人は他の人よりも大きな能力を持っています。どうか、私たちが宝を持つ者として、とても謙虚でありますように。
宝物を持つ者として非常に謙虚でありたいものです。
“壊れて空になった器
主人の用に適するように。
むしろ、何もない、何もない…。
主に向かって声を上げましょう。
彼は祝福の泉です。
彼だけが最も称賛されるべきである。”
真実が与えられたとき、それは家庭に与えられたものであり、それを伝えるために持っている御霊にも、最も賞賛されるべきものにも、ほとんど関係ありません。
伝えるべき聖霊にとっても、それが意図されている教会にとっても、それが一つの容器で来ようが、別の容器で来ようが、ほとんど関係ありません。
伝えるべきものを持っている御霊にとっても、それが意図されている教会にとっても、それが一つの容器で来ようが、別の容器で来ようが、ほとんど関係ない。もし、ルターが教会のために与えられたメッセージを運ぶことを拒否していたら
ルターが教会のために与えられたメッセージを運ぶことを拒否していたら、他の誰かがそれを運んでいたでしょう。そして、彼が運んだものは彼のものではなく、教会のものでした。
そして、彼が持ってきたものは彼のものではなく、教会のものであり、教会のメンバー一人一人がルターと同じように所有者だったのです。
主の方法は、様々な経路で真理を与えることであるように思われる「ここで少し、あそこで少し。
ここに少し、あそこに少し」。おそらくその理由は、器が「計り知れないほどに膨らむ」ことを防ぎ、教会が
教会はその頭が「すべての祝福の源」であることを知るべきだからです。
“Fount of every blessing.”
しかし、Bさんが聖霊の器として私たちにもたらしたものは何もないのでしょうか？そうです。
輝かしく美しい先進的な真理や、「預言的な論証」をもたらしたわけではありません。
議論」。[アダムからの6000年が1873年に終わったことを聖典的に示す年表は
アダムからの6000年が1873年に終わったことを聖典的に示す年表は、イギリスのボーエン牧師が最初に聖書から引用し、整理して印刷したものだと思います。
この年表は、イギリスのボーエン師によって、初めて聖書から掘り起こされ、整理され、印刷されたもので、”ボーエンの年表 “として知られています。現在、私たちが使っている預言者の議論のほとんどは
現在、私たちが使っている預言者の議論のほとんどは、セカンド・アドベンチストがずっと前に使っていたもので、誤って適用されたものです。
そして、その調和が見られなかったので、それらは捨てられました]。Bro.B.はそうすることが許されました。
ブローBは、これらの様々な時間の預言的な教えを整理し、（徐々に）調和させることを許されました。
今では、それらを見る者に大きな喜びを与えています。彼は、これらの貴重な宝石（神から与えられたもの）をキラキラと輝かせました。
その調和のとれた配置と、彼が私たちにもたらした光のために、これらの貴重な宝石（神が与えたもの）をきらめかせ、輝かせました。
この貴重な宝石（神が与えたもの）を、その調和のとれた配置と、「神の超絶に偉大で尊い約束」の実現の時に、私たち（神が与えたもの）にもたらした光のために、輝かせたのです。
尊い神の約束 “の実現の時に、私たち（神から与えられた）に光を与えてくれました。この時間の調和のために、私たちは神に感謝します。この時間の調和のために、私たちは神に感謝します。
そして、主が彼を器としてさらに用いてくださるように祈ります。
そして、主が器として、キリストの体の教化のために彼をさらに用いてくださるように祈ります。

This has been to me a painful recital, and it will be the same to every reader of the
“Herald” who is truly interested in what has been taught through it for the last two
years, but I believe it is absolutely demanded as an explanation of the article in the May
“Herald.” I have finished. My wish is to dismiss the matter entirely from my attention,
and I now expect never to refer to the subject again under any circumstance.
I have published this as a “Supplement,” because first I wanted it to go to none but
“Herald” readers, and secondly, I would not want the pages of “Zion’s Watch Tower”
sullied by a recital so derogatory in some respects to the character of a member of the
body.

これは私にとって苦痛を伴う報告であり、「ヘラルド」の読者で真に関心を持っているすべての人にとっても同じことでしょう。
この2年間、ヘラルドを通して教えられてきたことに本当に関心のある「ヘラルド」の読者なら誰でも同じでしょう。
しかし、5月の “ヘラルド “に掲載された記事の説明としては、絶対に必要だと思います。
“ヘラルド” 私はこれで終わりです。私の願いは、この問題を私の関心から完全に排除することです。
そして、どんな状況下でも、この問題に二度と言及しないことを期待しています。
この記事を “Supplement “として出版したのは、第一に “Herald “の読者以外には届けたくなかったからです。
「第二に、「シオンの時計塔」のページを、このような記事で汚したくないからです。
シオンの時計塔 “のページが、ある団体のメンバーの性格をいくつかの点で軽蔑するような記述によって汚されることを望まないからです。

I have been extremely careful in preparing this article that no part of it should be over
stated. First: Because I do not wish to misrepresent, and Secondly: Because I have every
reason to expect that some sort of an answer will be attempted, and desiring never again
to mention the subject, I want to make such statements as cannot be contradicted.
Yours, &c., C. T. RUSSELL

私はこの記事を作成するにあたり、どの部分も過不足なく記述するように細心の注意を払いました。
第一に、私はこの記事を作成するにあたり、どの部分も過不足のないように細心の注意を払いました。第一に、誤解を招くような表現をしたくないから、第二に、私には、この記事の中で、ある種の合意がなされることを期待するだけの理由があるからです。
第二に、何らかの回答がなされるであろうことを期待して、二度とこの話題に触れないように
私はこの問題に二度と触れたくないので、反論されないような記述をしたいと思います。

Yours, andc., C. T. RUSSELL

page 1

SUPPLEMENT TO Zion’s Watch Tower,And “Herald of Christ’s Presence.”

PITTSBURGH, PA., JULY 1, 1879.

To the readers of the “HERALD OF THE MORNING,”
DEAR FRIENDS: My connection with the “Herald” having been terminated rather
suddenly, and under circumstances which must seem rather remarkable and peculiar to
you, I feel it to be a duty both to you and to myself to offer an explanation of the
manner of withdrawal and my reasons for so doing. Quite a number who were
personally acquainted with me thought there must be more of the story to tell, and I
have received a number of letters asking an explanation. To these inquiries and to many
unexpressed of similar character, let me offer the following statement:
I have been a Bible student since I first had my attention called to the second coming of
our Lord, by Jonas Wendel, a Second Advent Preacher, about 1869, who was then
preaching the burning of the world as being due in 1873. But though he first awakened
my interest on the subject, I was not a convert, either to the time he suggested nor to the
events he predicted. I, in company with others in Pittsburgh, organized and maintained a
bible class for the searching of the Scriptures, meeting every Sunday.
We reasoned that, if Christ’s coming were to end probation, and bring irrevocable ruin
upon ninety-nine in a hundred of mankind; then it could scarcely be considered
desirable, neither could we pray with proper spirit, “Come, Lord Jesus, Come quickly!”
We had rather request–much as we should “love his appearing”–that he remain away
and our sufferings and trials continue so that “if by any means we might save some.”
Not only so, but great masses of scripture referring to the Millennial glory and teaching
that “All nations which thou hast made shall come and worship before thee,” &c., &c.,
would be left unfulfilled if at His coming there should be a wreck of matter and a crush
of world.
We first saw Millennial glory–then the glorious work which is offered us as His Bride;
that we are by faith the “seed of Abraham;” and as such, heirs of the promises, &c., in
whom “all the families of the earth shall be blest.” (Gal. 3.) This most certainly points to
a probation in the future after He has come.
Thus, speedily, steadily and surely God led us to recognize the second coming of our
Lord as being not the sunset of all hope to mankind, but the “rising of the Sun of
Righteousness with healing in his wings.”
The Lord gave us many helps in the study of His word, among whom stood
prominently, our dearly beloved and aged brother, George Storrs, who, both by word
and pen, gave us much assistance; but we ever sought not to be followers of men,
however good or wise, but “Followers of God, as dear children.” Thus growing in grace
and knowledge for seven years, the year 1876 found us.
Up to this time we persistently ignored time and looked with pity upon Mr. Thurman’s
and Mr. Wendel’s ideas. (The latter was preaching the same time as Bro. Barbour; viz:
The burning of the world in 1873.) We regarded those ideas as unworthy of
consideration, for though we believed the event “nigh even at the doors,” yet we
recognized the fact that the church will be withdrawn–translated–before there would be
any open manifestation to the world, or, in other words, the two stages of Christ’s
second advent, viz: coming for his saints, and coming with all his saints.
About this time I received a copy of the “Herald of the Morning,” Bro. B. was its
publisher; I read with interest how he and others had been looking for (to use his own
expression) “a bonfire”; how scriptural arguments pointed to the autumn of 1874 as the
time it was due; how that as the disappointment connected therewith began to abate, he
and others had re-examined the scriptural proofs that appeared to teach that the end of
the world was due at the time supposed; how clear and firm all those proofs still
seemed; etc.; how that then, they began to examine what was due to take place at the
end, and found that instead of a bonfire, scripture taught that “The harvest is the end of
the world” (or age), and that though the age ended, the earth remained and a new age
unfolded in which “All the families of the earth shall be blest.”
When I read the account I was deeply interested, and as I read on I saw that, if the
arguments were true they proved that we had entered and were then in the harvest or
end; and if in the harvest, Jesus was due to be here present. This was all reasonable
enough for it was much what we had been expecting, and it linked time to our
expectation in a harmonious and beautiful manner. My thought now was: Are there
sufficient proofs of our being in the time of harvest? If so, this brother and I were in
perfect harmony. The paper came in the morning, and I had read it and written to
brother B. before noon. I examined more of the time proofs, and though not yet settled
with reference to them, made arrangements with brothers B. and Paton to come to
Philadelphia, where I was engaged at the time (1876), and hold some meetings, giving
evidences, etc., of time, to which I listened with interest, and of the truth of which I felt
convinced.
Br. B. and I talked over various methods of promulgating these truths and finally
decided to travel and preach them wherever men and women would hear, and to thus
spend (D.V.) the remainder of the harvest, which we then supposed was three and a half
years, and would close in 1878. While I was arranging my affairs, brother B. returned to
Rochester to prepare for publication of the “Three Worlds.” (We found during the
Philadelphia meetings that such a book was necessary to furnish hearers with chapter
and verse for what was claimed), and to close up the “Herald” as it could not be
properly attended to while traveling, and the suggestion was made that if any new
evidences or truths were developed, a paper could at any time be published and issued
from any point. In the meantime, to do justice to subscribers and give them reading
matter for the remainder of their year, brother B. had parts of the “Three Worlds” book,
then on the press, arranged with a heading, “Herald of the Morning Quarterly,” which
were left with a sister in Rochester to be mailed as they became due.
We, Bros. Barbour, Paton and myself, traveled, lectured, etc., for some months, when it
seemed advisable to us all that a paper should go continuously to those who were
hearing, thus keeping alive and watering seed sown. This seemed good to us all, and
while brother Paton and I continued lecturing, brother B. went to Rochester and fitted
up our office, type, etc., for which I furnished the money. The old type, &c., had been
sold before we started out, although I know nothing of how much was obtained for it,
nor what was done with the money. The paper thus started was essentially another paper
but took the same name because we could think of none better or more expressive. That
it was a new paper, or had at least undergone a change of management, was witnessed
monthly by the heading of its fourth page where it expressly states that it is “Published
by C. T. Russell and N. H. Barbour.” Since the paper’s change of form, July 1878, this
has been omitted. Possibly Bro. B. forgot it, or possibly he thought that the page being
small this could be advantageously left out. What amount of money I invested in the
paper I do not know. Of such things I never keep account. I remember sending Br. B.
money several times; one of which was when we were leaving a camp meeting at Alton
Bay, N.H.; I gave him $100 which he lost from his vest pocket as he afterwards wrote
me, when, I presume I sent him another $100. I made neither mental nor written note of
any money sent–I simply sent whatever money was called for and seemed to me to be
needed, aggregating altogether perhaps $300 or $400 dollars. The $660 referred to by
Bro. B. in the May Herald I never gave to the Herald. The paper has never been selfsupporting,
and particularly not at first, when we sent many thousands of copies to
persons who had been readers of the paper of old when it did not advocate the glorious
“Restitution of all things” as it now does, as well as to those who sent their names as
two months subscribers free. At its outstart considerable money was necessary; the
receipts were slow and uncertain, so, to avoid the necessity of continually sending, or of
the Herald’s being in any way hindered from lack of money, I placed on deposit at
Rochester the above sum which before, I had deposited in a Pittsburgh bank. I deposited
the money in our joint names so that should occasion require, Bro. B. could draw and
use it, but I repeat, I never gave that $660 to either Bro. B. or the Herald. It, as well as
all I have, is the Lord’s, and was intended to be used wherever and whenever it was
needed, either by the Herald, any of the preaching brethren, or by myself. The greater
part of it has been used for all these. When I was traveling, it was equally convenient for
me at Rochester or at Pittsburgh.
Besides these cash items, the “Herald” had a regular income from the sale of the “Three
Worlds,” a book familiar to most of you. We published 3500 of them–prices twentyfive,
fifty cents and one dollar, according to binding. These were all disposed of, some
by each of us while traveling, the proceeds helping to defray traveling and other
expenses, and a part were sold from the office–orders being filled from all parts of the
country. It would be moderate to estimate that about one-fourth of the edition was thus
disposed of from the office to the direct benefit of the Herald, which at an average of
thirty cents each, would be over $260, besides a smaller amount–the proceeds from the
sale of the hymn book, and more recently from the sale of the tract, “The Object and
Manner of Our Lord’s Return,” the latter probably not so inconsiderable as some
ordered by the dozen for distribution.
The moneys so received were all clear gain to the “Herald,” as the cost of publication
was paid by myself; Bro. B. doing the composition of the “Three Worlds” and hymn
books. Whatever I gave to or invested in the “Herald,” was not to Bro. B. but to the
Lord, and I much regret that circumstances seem to demand this recital, but we are
commanded, “Let not your good be evil spoken of.” Bro. Barbour has put into the
Herald his time and ability, and has drawn out of it his living. It was his own fault if
during the last two years he did more than his strength justified, or if he did not live
comfortably. It was not from lack of money. I know he lives frugally, and so do all who
realize that all things are God’s, and that they are simply His stewards. I am willing to
admit that in investing his time and ability he put in that which was of greater value than
the money I invested. Still, I think that our brother would claim that the time invested
was not given to me, but to the Lord, and the pay he expects is not merely the living of
the present time, but that his is “The promise of the life that now is, and of that which is
to come.”
In consideration of the above, I confess I did not, and do not, feel that in supposing the
Herald to be partly mine, I was “immodest.”
But there are other points of our brother’s reply to my proposition that seem to require
re-stating to be fully understood. First, however, read below an exact copy of the letter
which I wrote to Bro. B., and to which the article referred to in the May “Herald” is the
sole reply I have received.
Pittsburgh, Pa., May 3, 1879
Dear Brother N. H. Barbour:–Your postal card and letter came duly to hand, and I hope
my delay in answering will not be attributed to lack of interest. The fact is that with
moving of house and store, spring purchasing of goods (for which I went East), and the
work which our Father seems to have put into my hands for the present, viz.:
ministering to His children the bread of life each Sunday, as well as baptism and prayer
meetings &c., &c., I have been kept so busy as to seldom get above six or six and a half
hours sleep per night. With this explanation, let me reply to your letter.
First: It was not possible for me to attend the proposed meeting at R., and I presume,
though invited warmly, you scarcely expected me, knowing my pressure of time, &c.
Second: I cannot understand how our bank account has so suddenly decreased. I
expected that we still had $100 to $125 in bank. If I recollect aright the balance in bank
when I was in R. was $163. Am I right? In your reply, please let me know how our
account stands, viz: How much was to our credit in bank Jan. 1, ’79, how much has been
received in cash since, and how much in bank and on hand now, also, what largest items
of expense have been, &c.
While I still feel that you are a brother in Christ, and still love you as such, while there
are many pleasant memories of the past to refresh my heart, yet my brother, there has
arisen a difference of view between us as to the teaching of our Father’s word (see note
1.) and while giving you credit for all sincerity and honesty in your views, page 2 which
I claim for myself in the opposite view, yet I must be guided by my own understanding
of our Father’s word, and consequently think you to be in error. Now I do not think that
every difference of opinion need necessarily break fellowship and communion, yet in
this case the points of variance seem to me to be so fundamental and important that the
full fellowship and sympathy such as should exist among publishers and editors of a
paper or magazine, no longer obtains between you and me, and because this is the case,
I feel that our relationship should cease.
I believe that we are both children of God, and anxious to know and teach the truth. Our
Father’s promise is that all truth seekers shall be guided into it therefore permit me to
express the hope that we shall yet see in harmony and understand in unison, the Word.
May whichever of us has truth be strengthened and established in it, and the one in error
be led to discern the error. Now how shall we dissolve? Will Bro. Withington or some
other brother buy out my interest for you, or take my place himself, or do you wish to
resign your connection with the Herald. (See note 2.) In that case I shall continue it
(D.V.) As you are the senior, I give you the opportunity to mention the terms of
purchase or sale, I know not whether you feel disposed to purchase or not. In case you
and friends wish to purchase, I expect to start another paper. I do not know that, as I feel
at present it would be an auxiliary, as I had at first intended, but neither should it be
understood to be an opposition paper, it should be an independent one. I should be the
more studious of this, because I should fear that if the friends–the readers–knew of our
difference, &c., the truths which we both aim to honor and advance, might be reflected
upon unfavorably in consequence. Please let me know your answer and proposition as
soon as possible, within a week certainly.
Truly your brother in Christ, C. T. RUSSELL.
EXPLANATORY.–
Note 1. The doctrine of Substitution, or Atonement.
Note 2. When I first mentioned another paper to brother B. January last, he suggested
that I take editorial charge of the Herald, which I then declined; I did not know but that
he might still be of the same mind.
The answer which I received through the May No. of the Herald is known to you all
perhaps. In reply to it I wrote brother B. as follows:
101 Fifth Avenue, Pittsburgh,
May 22nd, 1879
Brother N. H. Barbour:–
I was much disappointed at your reply in last Herald (May No.) to my letter of the 3d.
inst. I did not expect that its proposition would be made public–as intimated in the last
clause–and I certainly did not expect that it would be stated in so partial and one sided a
manner. To my mind it was unjust. And now I leave the Herald with you. I withdraw
entirely from it, taking nothing from you; or it, or anyone, save Christian charity, which
we owe one another. This is exactly the amount expected when I wrote to you the
former letter. Please announce in next No. of the Herald the dissolution and withdraw
my name. Yet still believe me, the Herald’s friend, and yours.
Respectfully, CHARLES T. RUSSELL.
I have other reasons than those stated in my letter to Bro. B. which I might as well
mention here, as “other management” has been suggested. One feature of the Herald’s
management which gave me much annoyance, and of which I wrote to Bro. several
times, was the careless handling of names of subscribers, by which many were lost, and
the failure to keep any proper account of when money was paid, or when a subscription
expired. He simply marked P opposite the name, and when he thought from the color of
the ink that the subscription was about expired, he stopped sending. Time after time I
have been asked personally and by mail, “Why don’t I get my paper?”
Another objection is that in some cases there has been too much management. Articles
sent by Bro. P. and myself, were not to my mind respectfully treated. If I had a right to
the paper and I think I had and I wished Bro. P. to have, while Bro. B. had an equal
right to write an opposing article, he had no right to cut up and interpolate ours. Nor was
an appended answer proper when the writer was an “Associate Editor” and had a right
to present his views over his own name. Further, while writing against Substitution,
Bro. B. was seemingly anxious to publish letters from subscribers, which mentioned his
view commendingly. Among others was one from Rev. W. V. Feltwell, of Philadelphia,
a personal acquaintance of mine. In this extract Bro. F. is made to endorse the new
views strongly.
I was much surprised, and seeing the brother in March, I inquired; why? He informed
me that the article referred to had not stated him correctly–that he had written to Bro. B.
to have it corrected, and said he, “Didn’t you see the correction in the March Herald?”
No, I answered. Then he got me his copy. There it was–Bro. B. regrets at any error,
&c., and a quotation from Bro. F’s. last letter: “I am now and always have been a
believer in the vicarious atonement of Christ.” This seemed all right and I know that it
was possible for any one to make a mistake, when merely making an extract from
another’s letter, and I was rejoiced to think that the correction was so freely made.
But judge of my surprise and sorrow when upon attempting to show it to Bro. P. a few
days after, I found that in my March No. a notice of Bro. Rice’s paper “The Last
Trump;” occupied its place–How was it in yours? We could not understand it, it seemed
like double dealing–too much management for a Herald of the Millennial Morning.
Alas!, I said to myself; is this the fruit of the new views of the atonement?
To Summarize:–In money direct and through publications, I presume that I furnished
the Herald with about, as nearly as I can approximate six or seven hundred dollars, in
addition to its type &c. Bro. B. put in all he had–his time &c. He drew out what he has
since lived on, and by this new arrangement has drawn the “Herald” as well.
In the light of the above it may not be amiss to offer a few criticisms of the May article.
How does it appear now, about those thousands of gratuitous papers? Did Bro. B. do all
the giving? [I take no credit to myself in the matter, I did what was my greatest
pleasure.]
Then too from the account above given, which many of the brethren here can
corroborate, does it indeed look as though “our dear young brother Russell came into
these views, and a small interest in the paper so recently?” Is it true that “this young
man came into the views advocated by the Herald, no longer ago than Nov. 1876?”
Again, is it true that Bro. B. “advocated all the advanced truths and all the prophetic
arguments?” And did the “young brother learn all these beautiful truths by hearing
repeated courses of lectures by Bro. B.?” Let us see what are these beautiful advanced
truths? Is it the time of Christ’s coming? No, there is no beauty in time, it is only a thing
of dread, unless the glorious object of His coming is recognized. Bro. B. can scarcely be
considered the one, who brought this most glorious and most beautiful truth to our
attention, for, while he believed a bonfire to be the end of the world, and that probation
ended with it, Bros. Geo. Storrs, Henry Dunn and others were preaching and writing of
“the times of restitution of all things which God hath spoken by the mouth of all His
holy Prophets.” [Acts 3:21,] and that “In the ages to come, God would show the
exceeding riches of his grace.” (Eph. 2:7.) Again, of what value would it be to know the
time if we know nothing of the manner of Christ’s coming? But while Bro. B. was
looking for and preaching outward demonstrations, others saw and taught the two stages
of the second advent, viz: Coming unobservedly for His bride and his appearing, when
“we also shall appear with Him in glory.” Lest some should suppose these statements
unwarranted by facts, let me here give extracts from writings on the subject by Rev. Jos.
Seiss. “The Last Times” a work published by him in 1856, says of: “THE DAY OF
THE LORD” (PP. 150-151.)
“There shall be upon the earth distress of nations with perplexity, the sea and the waves
thereof roaring, great popular and revolutionary disturbances; men’s hearts failing them
for fear and for looking after those things that are coming on the earth for the powers of
heaven shall be shaken.” These words describe scenes of the judgement, which are to be
witnessed before the visible manifestations of Christ, scenes which will glide in upon
the world without the least suspicion on the part of men generally, that they are the
beginning of the great judgement. Yes, “every eye shall see him” but not necessarily at
the same time, and only when he shall come “with all his saints with him,” and all his
saints cannot be with him until after the pious dead are raised and the pious living be
translated. The day of judgement shall come “as a thief in the night.” He will be here,
gathering and removing His elect before the world shall have become aware of it.
Referring to THE RESTORATION OF THE JEWS (PP. 206-209.)
“The Jews shall return to their ancient home. Jehovah Elohim shall come down again
more glorious than when of old, he dwelt in cloud and flame in the Holy of Holies, even
Jesus in His own glorified humanity and they shall say: “Lo, this is our God! we have
waited for him and he will save us. We will be glad and rejoice in his salvation.”
Jerusalem’s light shall then have come, and the glory of the Lord have risen upon her
and she shall arise and shine. But Jerusalem below, radiant in all its untold glory shall
be but a type and earthly picture of the higher and sublimer Jerusalem that is above.–
[The Church.] Concerning the OFFICE OF THE GLORIFIED CHURCH. (PP. 221.)
“Much of the great plan of redemption yet remains unfulfilled and this Church of the
first born is exalted to its high place, not only for its own glory and the Savior’s praise,
but as another great link in the chain of agencies, and administrations by which the
entire world is to be restored to the high sphere for which it was destined. When this
elect Church shall have been completed and its members come to be Priests and Kings
with Christ in the glorious Messianic kingdom, the same general calling which they
now fill will continue.
These sublime princedoms of the eternal empire are a part of God’s great plan to let
forth His love, wisdom and blessing upon earth’s generations. Blessed shall it then be
for the world, when once the saints shall be installed with their promised dominion and
set with Christ upon His throne. And again, concerning SPIRITUAL BODIES. (PP.
220.)
“That the glorified saints will to some extent mingle with those who live in the body and
at times unveil their radiance to them, I think there is reason to believe. If they are to
govern, direct and minister to those in the flesh, it is natural to suppose they will also be
visible at least occasionally.
Angels in the performance of similar offices have often been manifested to living men,
and why should it not be so with Christ’s servants in the wonderful administrations of
his glorious kingdom. Glorified or spiritual bodies are perhaps in their nature insensible
to our earthly senses. Christ after His resurrection, was not visible, except at certain
times when he manifested himself. The angels are invisible and yet we have many
instances in which they were revealed to the view of mortals.
And in that new world in which the glorified saints are to be enthroned and
commissioned as the ministers of Christ to execute his orders and administer his
government over the nations, we may reasonably expect that they will often appear and
converse with those who live in the flesh, and that intercourse between them and those
in the body, will be as real familiar and blessed as that which Adam enjoyed with
heavenly beings in Paradise.”
At the time the above was written Bro. Barbour was entirely uninterested in these
matters, a gold miner in Australia, and even since his return to the United States, and his
interest in the second coming of Christ, his preaching and teaching has, until quite
recently, opposed rather than favored these doctrines.
From whence came all these beautiful and advanced truths to young Bro. Russell and
others of the flock? Surely not from Bro. Barbour, nor, we may add, from any man.
These precious truths are given freely to all in Christ by the Lord, the Holy Spirit being
our teacher and the only one, for “The anointing which ye have received of Him abideth
in you, and ye need not that any man teach you, but as the same anointing teacheth you
all things, and is truth.” (1 John 2:27.) Truth and knowledge are the food upon which
God’s children feed, and He himself has made perfect arrangements for their supply, as
it is written, “Light is sown for the righteous.” (Psa. 97:11.)
He supplies the light to the “Pathway of the just that shines more and more unto the
perfect day,” and as the Master promised so we have had “The spirit of truth to guide us
into all truth, and He has shown us things to come.” (Jno. 16:13.)
But while the spirit guides, human instrumentality is often employed by the spirit. Men
are only the “earthen vessels that the excellency of the power may be of God and not of
us.” (2 Cor. 4:7.) The vessel is nothing, the treasure has the value. All God’s children are
to some extent vessels, some with greater capacity than others. O that we might all be
very humble as treasure bearers.
“Broken and emptied vessels,
For the Master’s use made meet.
Rather be nothing, nothing–
To Him let their voices be raised,
He is the fountain of blessing,
He only is most to be praised.”
Truth when due, is due to the household, and it is of little consequence either to the
Spirit, who has it to communicate, or the Church for whom it is intended, whether it
come by one vessel or another. If Luther had refused to carry the message given him for
the Church, some one else would have carried it. And what he brought was not his, it
was the Church’s, and each member of the Church was as much the owner as Luther.
The Lord’s way seems to be to give truth through various channels “–Here a little and
there a little.” Possibly, the reason is, lest the vessel should “be puffed up above
measure,” and that the Church should know that its Head is the “Fount of every
blessing.”
But is there nothing which Bro. B. has brought us as the Spirit’s vessel? Oh yes, while
he did not bring the glorious and beautiful advanced truths, nor yet the “prophetic
arguments.” [The chronology, showing scripturally that the 6000 years from Adam
ended in 1873, was I believe, first dug from the Bible, arranged and printed by Rev.
Bowen of England, and is there known as “Bowen’s chronology.” Most of the Prophetic
arguments which we now use, were used long ago by Second Adventists–misapplied–
and their harmony not being seen, they were thrown aside.] Bro. B. was permitted to so
arrange, (gradually) and harmonize these various Prophetic teachings of time, that now,
they give those of us who see them, great joy. He has caused these Precious Gems (God
given) to sparkle and shine because of their harmonious arrangement, and the light
which he brought us (God given) on the time of the realization of “The exceeding great
and precious promises of God.” For this harmony of time we thank God. For his labor in
bringing it to us we sincerely and heartily thank Bro. Barbour, and pray that as a vessel
the Lord may use him still further to the edification of the body of Christ.
This has been to me a painful recital, and it will be the same to every reader of the
“Herald” who is truly interested in what has been taught through it for the last two
years, but I believe it is absolutely demanded as an explanation of the article in the May
“Herald.” I have finished. My wish is to dismiss the matter entirely from my attention,
and I now expect never to refer to the subject again under any circumstance.
I have published this as a “Supplement,” because first I wanted it to go to none but
“Herald” readers, and secondly, I would not want the pages of “Zion’s Watch Tower”
sullied by a recital so derogatory in some respects to the character of a member of the
body.

---

This has been to me a painful recital, and it will be the same to every reader of the
“Herald” who is truly interested in what has been taught through it for the last two
years, but I believe it is absolutely demanded as an explanation of the article in the May
“Herald.” I have finished. My wish is to dismiss the matter entirely from my attention,
and I now expect never to refer to the subject again under any circumstance.
I have published this as a “Supplement,” because first I wanted it to go to none but
“Herald” readers, and secondly, I would not want the pages of “Zion’s Watch Tower”
sullied by a recital so derogatory in some respects to the character of a member of the
body.

I have been extremely careful in preparing this article that no part of it should be over
stated. First: Because I do not wish to misrepresent, and Secondly: Because I have every
reason to expect that some sort of an answer will be attempted, and desiring never again
to mention the subject, I want to make such statements as cannot be contradicted.

Yours, &c., C. T. RUSSELL

R3 : page 1
ZION’S WATCH TOWER AND HERALD OF CHRIST’S PRESENCE.

“Watchman, What of the Night?”

“Watchman, What of the Night?”
“The Morning Cometh.”–Isa. 21:11.

VOL. I. PITTSBURGH, PA., JULY, 1879. NO. 1.

ZION’S Watch Tower AND HERALD OF CHRIST’S PRESENCE.

PUBLISHED MONTHLY. 101 Fifth Ave., PITTSBURGH, PA.

C. T. RUSSELL, Editor and Publisher.

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MANN, . . . . ALLEGHENY, PA. B. W. KEITH, . . . .DANSVILLE, N.Y. H.

B. RICE, . . . W. OAKLAND, CAL. A. D. JONES, . . . .PITTSBURGH, PA.

In no case will the Editor be responsible for all sentiments expressed by
correspondents, nor is he to be understood as indorsing every expression in articles selected from other periodicals.

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

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

R3 : page 1
PROSPECTUS.
This is the first number of the first volume of “ZION’S WATCH TOWER,” and it may
not be amiss to state the object of its publication.
That we are living “in the last days”–“The day of the Lord”– “the end” of the Gospel
age, and consequently, in the dawn of the “new” age, are facts not only discernable by
the close student of the Word, led by the spirit, but the outward signs recognizable by
the world hear the same testimony, and we are desirous that the “household of faith” be
fully awake to the fact, that–
“We are living, we are dwelling
In a grand and awful time;
In an age on ages telling
To be living is sublime.”
And not alone to help awaken, but to assist them to “put on the whole armor of God,
that they may be able to stand in the evil day;” and, besides all this, that giving all
diligence, they add to their faith, virtue, and to virtue, knowledge, self control,
[temperance,] brotherly kindness, charity; when, as a result of these indwelling and
flourishing graces, they shall be God-like [godly].
But, recognizing the beauty and necessity of these adornments of the spiritual man, they
fail not to recognize that the merit toward God lies not in these moral virtues, but in
Christ’s perfect sacrifice, and though adorned by all these gems of character, we could
not be recognized as God’s children now, nor permitted ever to enter His presence
without the robe of Christ’s righteousness, the “wedding garment” necessary to our
participation in “the marriage of the Lamb.”
“Let us wear the white robe here,
E’en on earth our Father dear,
Holding fast they hand, and so
Through the world unspotted go.”
Christians to whom an apology would be needed for directing attention to these things,
should blush and be ashamed. Everything desirable, hopeful and precious stands closely
and ever connected with them. They embrace nearly all the great motives to faith,
watchfulness, obedience, holiness.
If God has given us a revelation, and tells us that it is profitable for doctrine, for
reproof, for correction, for instruction in righteousness, that the man of God may be
thoroughly furnished unto every good word and work, where do so many Christians
who profess to accept that Word of God as their rule and guide, get liberty to ignore
more than one-half of it, thereby virtually saying it is unprofitable? When God has
given us “a sure word of prophecy whereunto we do well to take heed,” and when “the
Lord God of the holy prophets sent His angel to show unto His servants the things
which must shortly be done,” shall those servants feel under no obligation to seek to
understand those heavenly messages?
Should they heed worldly men and a worldly church who deem it pious and wise not to
bother with these things, who would have us put them aside as empty fables and curious
stories, and strange imagery, which could only unsettle our minds and interfere with
Christian work; or shall we heed God who declares “these saying faithful and true” and
says: “Blessed is he that readeth, and they that hear the words of this prophecy, and
keep the things that are written therein?” Surely He knows what is best calculated to
inspire “a zeal according to knowledge,” and what is necessary that we “be not soon
shaken in mind.”
“To him that hath an ear to hear what the spirit saith unto the churches,” ZION’S
WATCH TOWER hopes to give assistance and encouragement. It is in bondage to no
man, no party and to no creed but the Bible; yet in the bonds of love and sympathy to
“all who love the Lord Jesus Christ in truth and sincerity.” It aims to represent “the
chaste virgins,” the prospective “Bride of Christ,” and with them acknowledges only
one master and head–Christ Jesus.
As its name indicates, it aims to be the lookout from whence matters of interest and
profit may be announced to the “little flock,” and as the “Herald of Christ’s Presence,” to
give the “meat in due season” to the “household of faith.”
It issues monthly, and if you desire its visit to your home, address at once as per notice
on this page. If you have a neighbor or friend whom you think would be interested in or
benefited by its instructions, you might call it to their attention; thus preaching the Word
and doing good unto all men as you have opportunity.
The terms, fifty cents a year, (postage paid,) are moderate; but to all interested and
desirous of having it, who cannot afford to pay, we will gladly send it free, but you must
ask that ye may receive
. ====================
R4 : page 1
Why will there be a Second Advent?
That the second coming of our Lord Jesus occupies a prominent and important position
in the teaching of the apostles and prophets, as well as of Jesus himself, is a fact that can
scarcely fail to have been noticed by every Bible student. Yet, from various causes, very
many of those who profess to love Him, and whom we have reason to believe do, are
not much interested in it. A few endeavor to figure it away by applying it to the descent
of the Holy Spirit at Pentecost; others to the destruction of Jerusalem, &c.; all
apparently forgetting 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 endeavor to satisfy themselves with the thought that it is a spiritual
coming–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.
They 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 times perilous
times shall come, for men shall be lovers of pleasure more than lovers of 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 the earth,
it teaches that all on earth will not love His appearing, as they certainly would do if all
were converted.
But, “If I go away, I will come again,” cannot refer to a spiritual coming again, because,
spiritually, He never went away, as He said, “Lo, I am with you alway, even to the end
of the world,” [age.] Therefore, Jesus taught His second PERSONAL coming. The word
Millennium Signifies one thousand, and is the term used by Christian people generally
in speaking of a time future, when “the knowledge of the Lord shall fill the whole earth
as the waters do the sea, and none need to say unto his neighbor, “Know thou the
Lord?” “All shall know Him, &c.” The time when there shall be no more curses; “when
the wilderness shall blossom as the rose,” and “streams break forth in the deserts,” when
“the tabernacle of God will be with men and He shall dwell with them,” R4 : page 2
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 shears, and their spears into pruning hooks.”
These prophetic pictures and statements are expected to have fulfillment some time by
nearly all Christians, and they call it the millennial age because it is said (Rev. 20:2-6)
to be for a thousand years that Satan is bound and Christ reigns.
This far nearly all of the Church are agreed. They are millennialists, but there are postmillennialists
and pre-millennialists; post signifies after, pre, before; so the former
believe Christ will come after the millennium and the latter that He comes before it.
As these are the only views which contain sufficient truth to make them worthy of our
consideration, we shall devote more time to them. All who believe in the second
personal coming of Christ, should be interested in knowing what the general teaching of
the Bible is on the subject. It is necessary, however, that we come to the consideration
with a child-like mind, desirous of knowing how God has arranged the matter, and
anxious to have the teachings of His word, and ready to lay aside our ideas and, as
God’s children, take His plan. Thus, let us inquire Why does Christ Come? and examine
briefly the arguments presented by both Post- and Pre-millennialists, comparing them
with the Word– and Plan of God.
The first expect that through the efforts of the Church, the world will be converted, and
thus the millennial age 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 without JESUS, and in her present mortal
condition. When she has accomplished this great and difficult task, Jesus comes to wind
it up, &c.
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 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 come.” They claim this to refer to the Gospel 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 Bible Societies’ reports 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 twelve hundred millions have ever
heard of the name of Jesus. Yet it has fulfilled the text–it has been a witness to every
nation.
We understand that the object of the present witnessing 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 thy enemies thy footstool.”
The thought generally gathered from this Scripture is, that in heaven God has a 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 an ivory or golden seat, 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 [Christ], 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 was 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: “Hereafter ye shall see the Son of Man sitting on
the right hand of power, and coming in the clouds of heaven.” Mark 14:62. He will be
on the right hand when coming, and remain at the right hand during the millennial age.
There are able arguments possible on both sides, yet both are not true. We propose,
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.
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 Scripture,” as Paul says, “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 about any question, instead
of What saith the Scriptures? Too much theology studied, and the Bible not enough.
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. R5 : page 2
We will not here discuss the question, Why evil was permitted. We take the fact which
sickness, death, vice, &c., make so plainly and painfully evident, viz., Evil exists. Its
existence is attributed in Scripture to the devil. Evil continues because Satan’s power is
continued. It will last throughout the present age, because “the devil is the prince [ruler]
of this world” [age]. He will continue 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 Christ 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,” or epoch. 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,” Ecclesia,
is complete. Evil now being permitted for “the trial of your faith,” the perfecting of the
saints. This time is synchronous with 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. “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 all the earth.” 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 “When the judgments of the Lord are abroad in the earth,
the inhabitants of the world will learn righteousness.” 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.” The conversion of the world, instead of being due now while
“the devil is the prince of this world,” will, David says, be “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 the kingdoms of the nations shall come and worship
before Him.”
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 special persons, as Abraham, Lot, &c.,
communicating to them by angels, giving to Abraham and Eve 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 not
treated as children, but kept under the law, their schoolmaster. Gal. 4.
While the Word of God was being written and committed to the Jews for keeping, &c.,
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.”
From the flood to the second coming of the Lord, “the world [age] that now is,” and
“the present evil world,” [age], and the next is called “the world to come.”
“The present evil world” contains three Separate Ages. The Patriarchal, lasting from the
flood to the death of Jacob; the Jewish age, lasting from the death of Jacob until 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, and He comes. The time of
the sounding of the seventh trumpet, the resurrection and reward of prophets, saints, &c.
Rev. 11:16.
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 a thousand years. Rev. 20:4.
Having got an 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 Calvanists 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 accomplish the thing
whereto it was sent,” 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 He sent it. These two views have been a dividing point in the
churches for centuries, viz.: Election vs. 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 the deluge, there is no
Scriptural account of God giving mankind any law, and very little light of revelation.
One promise shines out, “The Seed of the Woman 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 [serpent], but to “bless all the families of the earth,” still God’s Church is
represented by one man, Noah, Abraham, Isaac, &c., &c. (Continued on page 7.) R5 :
page 7 Why will there be a Second Advent? (Continued from Second Page.) ———-
These patriarchs were elected–chosen. “God called Abraham, and said,” &c. Abraham,
and not his kin, was called. His parents were idolators. He had “many sons and
daughters,” but only one is chosen. “In Isaac shall thy seed be called.” Of Isaac’s two
sons, only one was chosen, “as it is written,” says Paul, Rom. 9:7-13, “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 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 and larger nations–Egypt,
Chaldea, &c. –are passed by, left without light and without knowledge, while these are
given to Israel. “What advantage, then, hath a 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.” This people alone was recognized, and thus continued until Christ came.
Yes; and after it.
During Christ’s 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 save, to the lost
sheep of the house of Israel.” All his time was devoted to them until death, and here was
His first work for the world, and 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 yet 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 R6 : page 7 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. 3:29, “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. 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. The second
Adam and the second Eve become one, and are thus the beginning of the new creation,
and then the glorious work of elevating mankind in general begins. The river of living
water flows, and the work of the Church begins. 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.”

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. 5:12, so the “Second Adam,” of whom Paul says the first
“was a figure,” or type, has a helpmeet taken from His side, 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.” (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 blest.” That 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 they 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 of the sons of God.”
Rom. 8:22,19. These sons are not now manifest. There are in 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 as
the sun in the kingdom of their Father–be manifested –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 fortytwo
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.

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 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 law, they had light enough of conscience
to condemn them. “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 a preacher to tell them of Christ, for we know
that only about one in a thousand believe when the missionary does go to them. If your
idea be correct it were far better that no missionaries 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 142 Billions?
First, we answer, that you may be sure they are not now in hell suffering; because not
only do the scriptures teach that 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
deserts 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 seem hard to harmonize with all this. Let us see
in the light of his dealings how shall we 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 reason seems 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
enlighted, neither did the Sodomites and myriads of others. R7 : page 7
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 to whom it has been glad tidings, and not to all people.
Another is: “There is one God, and one Mediator between God and man, Christ Jesus,
who gave himself a ransom for all.” A ransom, then why should not all have some
benefit from Christ’s death?
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 thunder tone, “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 life time. 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; Christ was
his ransom at the same time that he was yours; 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 enquires. 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 R8 : page 8 the tree falleth, so it lies.” If
this has any relation to man and his future, it indicates that in whatever condition of
knowledge or ignorance he enters death, he remains the same until he is 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.”
Life is one of the things lost, and is to be one of the things restored. Mark me! I do not
say eternal life is given them. No; Adam never had eternal life to lose; if he had it, he
could not have died. He had natural life, lost natural life, and it is to be natural life that
the second Adam restores. This is a certain sort of salvation that Christ accomplishes for
all; but the eternal salvation, which believers receive, is entirely different. 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, especially of them which believe.” All men are saved
or rescued from the loss entailed on them through Adam, by having all those lost things,
including natural life, restored to them. He is also the “especial Savior of them which
believe.” For believers who now constitute the body of Christ are the happy recipients
of “The gift of God, eternal life. While those of the world are raised natural bodies,
those of the Church are raised spiritual bodies, “neither can they die any more, but are
like the angels of God.”
Now we see that “the testimony in due time” explains all of those troublous 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 our own will or
choice, in first Adam; all receive life at the hands of the second Adam, equally without
their will or choice.

When thus brought to life, and the love of God testified to them, their probation, Their
First Chance, begins, for we do not preach a second chance for any.
But 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.” This agrees with St. Paul, Rom. 6:25,26. Blindness
in part is happened to Israel until the fullness of the Gentiles (the Gospel Church, the
elect company “taken out of the Gentiles”) 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, &c., 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.” 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 have learned in their time the lesson which
God designed to teach to all, viz., “The exceeding sinfulness of sin.” They will 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,” &c. Then
through “the second Adam” and His helpmeet they may be begotten into their spiritual
likeness.
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 mentioned you will be satisfied. But why should they not
have an opportunity to obtain eternal life as well as you or the Jew? They were not
wicked in the proper sense, for they did not have law or much knowledge. True, they
were not righteous, but neither were you when God gave you your opportunity. Christ’s
own words shall tell us that they are not as guilty in His sight as the Jews, who had
more knowledge: “Woe unto thee Capernium, for if the mighty works which have been
done in thee had been done in Sodom it would have remained unto this day.” Thus
Christ’s own words teach us that they had not had their full opportunity. “Remember,”
Christ says of the Sodomites, that “God rained down fire and destroyed them all.” So, if
their restoration is spoken of, it implies their resurrection.
Let us look at the prophecy, 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,
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 of eternal life 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’ll 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.” 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 or 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,” &c. 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;”
and 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 life.
But let us read the prophecy further. After comparing Israel with Sodom and Samaria,
and pronouncing her worse, vs. 53 says: “When I bring again the captivity [in death, all
are captives and R8 : page 8 Christ came to ‘set at liberty the captives and to open the
prison doors’ of the grave,] of Sodom and Samaria, then will I bring thy captives in the
midst of them.” (These will be raised together.) In vs. 55 this is called “a return to
“Their Former Estate.” –restitution. But some one, who cannot imagine that 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 63d 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.” (Eph. 2:7), and many of God’s
children will be confounded and amazed also 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 just 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 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 to
the church, but we begin to see that God is better than all our fears, and though he has
given us 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, until 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 be
antipodes, viz., CALVINISM, or Election, and 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 I do not wish to reflect on those who hold these
doctrines. I 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 the
Lord are all His works from the foundation of the world.”
This has its good features. It shows, and properly, God’s Omniscience. This would be
our ideal of a GREAT God, were 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 coextensive
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 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
man 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 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 one hundred into hell to
one God gets to glory. 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 mass 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 of; 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 us His “Free Grace” in
fullest measure.
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 word 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 work in vain.
God is His own interpreter,
And He will make it plain.”
Having seen how much of the great plan of God waits the coming of Christ for its
accomplishment, and having, we trust, found why Christ comes, can we help loving His
appearing? In our next we hope to examine with you what the Bible teaches of How Christ Comes.

R9 : page 3
He Seats Her on His Throne.

“Leaning upon her Beloved.”–Sol. Songs, 8:5

Upon her loved One leaning;
For thus the Bride appears,
The wilderness behind her,
With all its sighs and fears.
For Him in hope she waited
And loving tears she wept,
E’en in the darksome shadows,
She watched while others slept.
She knew He would be faithful,
And in His word she read,
That He was coming quickly,
She trusted what He said.
Ofttimes His precious promise
She told to those around,
To some it seemed good tidings,
To others empty sound.
Now, as the King of Glory,
He claims her as His own;
With hand for her once pierced,
He seats her on His throne. M. R. J., Princeton, N.J.

R8 : page 3
“WHAT IS TRUTH?”
This question is one which every sincere Christian should ask and seek to answer. We
should learn to love and value truth for its own sake; to respect and honor it by owning
and acknowledging it wherever we find it and by whomsoever presented. A truth
presented by Satan himself is just as true as a truth stated by God.
Perhaps no class of people are more apt to overlook this fact than the Christian. How
often do they in controversy overlook and ignore truth presented by their opponents.
This is particularly the case when arguing with an infidel. They feel at perfect liberty to
dispute everything he says on religious subjects. This is not the correct principle. Many
infidels are honest–as anxious to speak and believe the truth as are Christians–and if in
converse with them we ignore truths which they may advance, we not only fail to
convince them of our truths, but put an end to all hope of reaching them; for our failure
to admit the evident truth which they advance begets in them contempt for the one who
is not honest enough to admit one truth because he does not see how it can be reconciled
to another. Accept truth wherever you find it, no matter R9 : page 3 what it contradicts,
and rely for ability to afterwards harmonize it with others upon “The Spirit of truth,
which shall guide you into all truth,” as Jesus promised.
Truth, like a modest little flower in the wilderness of life, is surrounded and almost
choked by the luxuriant growth of the weeds of error. If you would find it you must be
ever on the lookout. If you would see its beauty you must brush aside the weeds of error
and the brambles of bigotry. If you would possess it you must stoop to get it.
Be not content with one flower of truth. Had one been sufficient there would have been
no more. Gather ever, seek for more.
Weave them together as a garland –“Bind them on thee as a bride doeth.” “Bind them
about thy neck; write them upon the table of thine heart: so shalt thou find favor and
good understanding in the sight of God and man.” Prov. 3:3. C. T. R.

R9 : page 3
“GOD IS LOVE.”

This is the grand expression of the Bible–the key-note of Christianity. It is the
foundation of the great plan of creation and redemption, and the underlying principle in
the structure of the Word of God.
It is truth, the truth, as God is true, the embodiment of all other truths; so that whatever,
rightly understood, is not in harmony with it must be false. “God is love,” eternal and
unchangeable. All that He has done or will do can but express His infinite fullness. All
His attributes are moved and controlled by love.
“God is love.” Many feel, as a result of education, that God hates them, but that Christ
loves them; others believe that Christ purchased the Father’s love. Both are answered by
Christ’s words: “God so loved the world that he gave his son,” &c. John 3:16. Christ’s
work is not to purchase the Father’s love, but to manifest it. Practically, if not as
theologians teach, Christ’s words are true: “I and my Father are one” –one in purpose
and in work.
Christ prayed to the Father that the disciples might be one, “even as we are one.” “As
thou, Father, art in me and I in thee, that they may be one in us,” &c. John 17:21. He
could thus be called “Immanuel –God with us.” “Without controversy great is the
mystery of godliness: God was manifest in the flesh.” 1 Tim. 3:16. God gave his Son.
The Son “gave himself for us.” Truly they are in harmony. The love of the infinite God
could neither be created nor purchased, but it could be shown. This is one part of the
work of the Son of God –to reveal the Father. To reveal his love is to reveal himself, for
“God is love.” Without Christ or, out of Christ God cannot be known. The Father does
not reveal the Son, but the Son reveals the Father, “For no man knoweth who the Son is
but the Father, and no man knoweth the Father but the Son, and he to whom the Son
will reveal Him.” No theologian need attempt an explanation of the Divine Sonship of
our Lord. “But it pleased the Father that in Christ should all fullness dwell,”– “All
fullness of the Godhead bodily.” –Col. 1:19, and 2:9. He is the Word, the truth, the
personal embodiment of all that is good and true, and emphatically the Revelation of
God. “The Word was with God and the Word was God.” “The Word was made flesh.”
He took our nature, the “form of a servant, and was made in the likeness of men.” Phil.
2:7. He of whom it was said, “Let all the angels of God worship him,” [that must
include Michael,] and “Thy throne, Oh God! is forever and ever,” (Heb. 1:6,8); “Left the
glory he had with the Father before the foundation of the world;” “made himself of no
reputation;” “was made a little lower than the angels;” “for the suffering of death,
crowned with glory and honor, that he, by the grace of God, should taste death for every
man.” Heb. 2:9.
Great condescension! Glorious love! Whose love? Both the Father’s and the Son’s, but
primarily the Father’s. “God so loved that he gave.” The love caused the gift. “God
commendeth his love to us, in that while we were yet sinners, Christ died for us.” Rom.
5:8. “And all things are of God, who hath reconciled us to himself, by Jesus Christ, and
hath given to us the ministry of reconciliation, to wit: that God was in Christ,
reconciling the world unto himself, not imputing their trespasses unto them,” &c. 2 Cor.
5:18,19. The hymn line, “My God is reconciled,” has well been changed, “To God I’m
reconciled.” It is man that is out of order–away from home– and God is in Christ to win
the wanderer back. God hates sin, but loves the man. One reason why he hates sin is
because he loves the man, and sin destroys man’s happiness and if persisted in will
destroy the man himself. “Thou hast destroyed thyself, but in me is thy help found,”
saith the Lord. “The grace of God, that bringeth salvation to all men hath appeared.”
Grace is love and favor. God in Christ brings salvation to all men absolutely, so far as
relates to the recovery of what was lost in Adam, “Who will have all men to be saved.”
“As in Adam all died, so in Christ shall all be made alive.” Thus, “We trust in the living
God, who is the Savior of ALL MEN, specially of them that believe.” 1 Tim. 4:10.
He has not only redeemed man from what was lost in Adam, but has made higher
attainments possible, brought Salvation near, within reach of all men, and is the “author
of eternal salvation to them that obey him.” Heb. 5:9. He not only “gave himself a
ransom (to buy man back from death) for all,” but it is “to be testified in due time.” 1
Tim. 2:6. He not only “will have all men to be saved” (from the Adamic penalty), but
will also have them “come to the knowledge of the truth.” Ver. 4. Thus, and in “due
time,” he is the “true light that lighteth every man that cometh into the world.” John 1:9.
All who have died without the true light, will be enlightened in future, and the words of
the angel will be verified: “Behold, I bring you glad tidings of great joy, which shall be
to all people.” Luke 2:10.
The salvation from death is secured to all by the Ransom; the salvation from sin is made
possible to all by the light, and all this is the Father’s arrangement, through the Son, who
is constituted Redeemer, and also the “Head”–“Firstborn” of a new race in a Spiritual
and immortal life. He restores the old to all, and imparts the new to as many as receive
and obey the truth.
How true it is, that: “He that loveth not, knoweth not God, for God is love.” 1 John 4:8.
“Love is of God.” Ver. 1. “In this was manifested the love of God toward us because
that God sent his only begotten Son into the world, that we might live through him,”
(the Son.) (Ver. 9.) “Herein is love,… that He loved us,” &c. (Ver. 10.) “We love him,
because he first loved R10 : page 3 us.” (Ver. 19.) In view of so much testimony, who
can doubt the Father’s love, or believe that it was purchased by Christ’s death. Christ’s
death meets a necessity of man, in relation to man’s forfeited life; hence He purchased
man, and not God. God arranged it as a grand exhibition of his love for man. “Ye are
bought with a price, therefore glorify God,” &c. “Thanks be unto God for his
unspeakable gift.” We love the Giver and we love the Gift. “Whom having not seen, we
love.” Who can refrain from joining the grand chorus of the angels: “Glory to God in
the highest, and on earth, peace, good will toward men.” Luke 2:14. J. H. P.

R10 : page 3
CHRIST’S PERSONAL RETURN.
BY A LUTHERAN MINISTER.
To attempt to prove that the Son of Man will really and personally come again to this
world, may seem quite superfluous. It is a doctrine which orthodox Christians
universally admit; and yet, perhaps, there is not another article of Christian faith so
coldly and indefinitely apprehended. Few men embrace it as a reality. Few men lay hold
of it as an efficacious truth. People deny it not, but neither do they feel it. They have so
much preoccupied their minds with imaginary, figurative comings of the Saviour, in
providence, in His Spirit, in His Word, and in His Church, that His only real coming has
well nigh become obsolete– a dead letter.
It no longer comes upon the heart and conscience with its awakening and commanding
power. We recite it, and sing it; but we do not effectually receive it. It is in our creed,
but it cannot be said to be of our faith. If we entertain it at all, it is at a great distance
off. It cannot, therefore, be a matter of small importance for us to review our position
and to endeavor to ascertain where we stand in regard to this great doctrine.
If we have been unconsciously saying to ourselves, “The Lord delayeth his coming,” it
is time that R10 : page 4 we should wake up to the fact, lest that day should come upon
us unawares. Christ bids us “Watch, for in such an hour as ye think not, the Son of Man
cometh.” “The day of the Lord so cometh as a thief in the night.” “As a snare shall it
come on all them that dwell on the face of the whole earth.” And amid the tremendous
heavings of society in our day, we are most solemnly admonished to look well to our hearts, and keep close to the directions of our Lord.

R10 : page 4
THREE WORLDS.
The past, present and future of the family of man are all included in the “Three Worlds.”
The world that was before the flood, the world that now is, and the world to come. The
history of mankind and the history of the Gospel of Christ are inseparable; hence, the
plan of salvation spans these three worlds.
The Greek word “Kosmos,” translated world, as above, relates to the order or state of
things, and does not refer to the literal earth, as some suppose. The same word is often
used when the people are meant, as, “God so loved the world;” “Behold the Lamb of
God that taketh away the sin of the world;” “The field is the world” (Christ does not
sow the good seed in the ground–mankind is his field of operation); “He is the
propitiation for the sins of the whole world.” Kosmos is thus used for the general
“order” of things, or for the people, but we have yet to learn that the word is ever
translated earth, or has that meaning. The nearest to it, perhaps, is when Peter speaks of
these three conditions as three distinct “heavens and earth.” 2 Peter 3. The first
“perished” (came to an end), the second is “reserved unto fire,” and will end also, but
the third, or “new heavens and new earth,” is the “world without end.”
These three exist in the order of succession as above, no two at the same time, and the
same planet, Earth, is the basis of all three.
The change at the flood was not so much physical as dispensational. The administration
of God was changed, but the earth, with its “mountains” and consequent valleys, still
remained. “The waters prevailed and all the high hills were covered.” Gen. 7:19. The
ark rose above the mountains, carried on the face of the waters, and when the waters
abated “the ark rested upon the mountains of Ararat.” Gen. 8:4. The waters rose and fell,
but there was apparently no change in the form of the earth itself. The trees seem to
have remained in place, for had they been floating, the dove might have found a place
“for the sole of her foot” (ver. 9), and “an olive leave plucked off” would have been no
evidence that the waters were abating (ver. 11).
A few of these simple things well noted, might help to dispel some of the exaggerated
expectations of many as to physical changes in the “new heavens and earth” promised.
“New” does not necessarily mean absolute perfection.
The first “order” is called “the old world,” 2 Peter 2:5. Then “This present evil world”
must have been new at first. As the second “waxes old” and passes away, another new
one comes on, “Wherein dwelleth righteousness.” It has been thought by some that it
must therefore be absolutely free from sin from the very first. This is an evil world, but
there is some good in it, and when Satan is bound–limited– chained–it will be
reversed. Righteousness will be the rule and sin the exception. “The sinner being an
hundred years old, shall be accursed.” Isa. 65:20. Sin and death go hand in hand, and
neither shall be destroyed until the end of the thousand years: “The last enemy that shall
be destroyed is death.” 1 Cor. 15:26.
These three worlds are the basis of the Bible plan of salvation, and may therefore serve
as a means of explaining the word in reference to the plan. If a statement of the word
belongs to any one of these worlds, it will be a perversion to apply it to another, or to
what lies outside of them altogether.
To get the true import of anything revealed by the Spirit of God must be important, in
order that the designed effect may be realized. Without an outline of the plan, it is not
surprising that men have failed to “rightly divide the word of truth.” If it be remembered
that the “world to come” is not the “spirit world,” or state of the departed in any sense,
but a future state that does not begin until the second, or “present evil world,” ends,
many Scriptures will be plain. “Ye shall be recompensed at the resurrection of the just.”
The resurrection is at the last trump (1 Cor. 15) during which time Christ comes, and the
reward is given to “prophets, saints, and them that fear God’s name, small and great.”
Rev. 11:15-18. The reward is “eternal life” to them who seek for it “by a patient
continuance in well-doing” (Rom. 2:7), and Jesus says, “in the world to come eternal
life.” This division of the word, by the plan of the ages gives an intensity of interest in
the coming of our Lord, for whatever man’s state in death may be, it is clear that our
reward is not due till he comes at the beginning of the world to come. Man does not go
to it, but it comes to us. Those who died in the world before the flood did not thus reach
the present world, which was then future, so neither can men reach the world to come
by dying. Living or dead, we must wait for that period to come before we can be in it, as
we wait from one day to another, and when the new period or day has come, those who
have not died will be in the world to come as well as those who are raised from the
dead, just as Noah passed from the old world into the new, having escaped death. It
does not militate against this idea, that the saints are to enter upon a higher state than the
nations, being raised in the “spiritual body,” and made equal to the angels at the
beginning of that world. The heavenly state of the saints, as the “Bride, the Lamb’s
Wife,” and the earthly state of the nations, as the “blessed of the Lord,” are facts of the
world to come and in harmony with each other. If the saints are to rule the nations as
promised, the nations must be there to be ruled. There are high and low, heavens and
earth, in the future as well as in the past. In this present evil world, the angels–unseen,
yet real persons– have a great deal of power, as “ministering spirits sent forth to
minister for them who shall be heirs of salvation.” Heb. 1:14. “But unto the angels hath
he not put in subjection the world to come whereof we speak, but…what is man that
thou art mindful of him.” This world is subject to the angels, but the future world is
made subject to glorified man, Jesus being the head of the glorified body. The above
proves that angels are not glorified men, and also that man will supersede the angels in
administration of God’s benefits to man in the flesh. The “Church of the Firstborn,”
exalted to the throne, will sing a song the angels cannot learn.
An understanding of much of God’s Word is made easier by first having a “bird’s-eye
view” of the plan as shown by the “Three Worlds.”
J. H. P.

R11 : page 4
God’s “Little While.”

Because of the shortness of human life, we act quickly ourselves and expect others to
act so, and we can scarcely avoid carrying the same thought with us when we go to the
investigation of God’s Word.
We read–“Yet a little while, and He that shall come, will come.” We think, as we look
back at the eighteen centuries which have elapsed since his first advent, that it is not a
“little while.” No, to us it is a long while. Our ideas of long and short periods are drawn
from our experience. When you were a child you thought as a child; you impatiently
looked at an hour as a long time, and a year seemed an age if it intervened between you
and some coveted object or enjoyment. Since you have grown to manhood or
womanhood years are short; how quickly they fly. Your plans and arrangements reach
out and embrace numbers of them.
We see then that a long time and a “little while” are accommodative terms, to be
understood in harmony with the standpoint of the one using them. When Paul used
these words he was God’s mouthpiece, therefore the word is God’s–and it is from His
standpoint, in whose sight “a thousand years are but as yesterday,” and “as a watch in
the night.” If we remember that He is from everlasting to everlasting, eighteen hundred
years are but “a little while” to Him. In His sight it is only “a little while” since He
created Adam.
Let us not be so impatient; there is plenty of time in eternity.
If we can get this standpoint of time–God’s standpoint–it will assist us to see how “God
is not slack concerning His promises.” When God promised Eve that her seed should
bruise the serpent’s head, she doubtless supposed that God’s promise had failed when
one of her sons was slain and the other had become a branded murderer; and when Seth
was born, as his name indicates, she thought him the promised seed. She came to die,
and yet saw not God’s promise fulfilled. Ages rolled on, floods came and went, Moses
and Israel read the promise, but saw no fulfillment. Had it failed? No, four thousand
years after Jesus appeared on earth; suffered, died, arose, ascended. Was the promise
fulfilled? No, only in part. Satan’s head (vital part) is not yet crushed; he rears it higher
than ever; his control is greater perhaps than ever before. Does God’s promise mean less
than it says? No, give Him more time; it is only “a little while” since he promised, and
“in due time” it will all be fulfilled. Because He saw that we would wonder whether He
is “slack concerning His promises;” and because Jesus counts us His friends, (“I have
called you friends; for all things that I have heard of my Father I have made known unto
you.” Jno. 15:15,) therefore He kindly gives us through Paul, a clue as to how and when
this promise will be fulfilled. Rom. 16:20, reads: “The God of peace shall bruise Satan
under your feet shortly.”
This is the same promise made to Eve, and though Christ had died, Paul well knew that
Satan was not yet bruised.
But God has not forgotten his promise; He will perform, but when? “Shortly.” Ah,
God’s “little while” again. But why say under your feet? What had the Christians at
Rome to do with bruising Satan? Had God’s Word not said the seed should do it? And
was not Christ this seed? Yes, Jesus is the head over this seed, but we are members of
the body under this head, as we read: “The God of our Lord Jesus Christ…gave Him to
be the head over all things to the Church, which is His body.” Eph. 1:17-22. He is the
head, that in all things He might have the pre-eminence. Col. 1:18.
Satan was permitted to bruise Jesus, the head. “He was bruised for our iniquity.” He was
made perfect through suffering,” and we, the members of the body, must suffer with
Him if we would be made perfect R11 : page 5 –must “fill up the measure of the
sufferings of Christ.” The head suffered most, but we must be sharers of the suffering, if
we would be glorified together.
Therefore, “count it all joy” and “think it not strange concerning the fiery trial which is
to try you as though some strange thing happened unto you: But rejoice, inasmuch as ye
are partakers of Christ’s sufferings; that when (“a little while,” “shortly”) His glory shall
be revealed, ye may be glad, also, with exceeding joy.” 1 Pet. 4:13. Yes, we shall share
in the “glory that shall follow,” and part of that glory shall be to crush the serpent. Now
he bruises our heel (ours are not vital wounds, they will all heal.) We shall crush his
head (a vital part, indicating the utter extinction of evil–when death shall be destroyed,
and “him that hath the power of death, that is the devil”). As this has required time for
its accomplishment, so have almost all the promises of God. Take THE PROMISE TO
ABRAHAM.
God had promised and sworn to Abraham, that his seed should be as the sand of the sea-
-innumerable– and Abraham believed it; but as years rolled on he and Sarah thought it a
long time. They were getting old, and yet had no child. Finally to help God to fulfill his
promise, (how many Christians want to FORCE a construction on prophecy, in order to
help God out of a dilemma, and help him to fulfill his word. Wait;
“God is his own interpreter,
And He will make it plain.” Yes, they would help God to keep his word,) and as Sarah
was too old, her maid must bear the promised seed. This was a human way to fulfill, but
God waited fifteen years until they were both old, so that both Abraham and Sarah
laughed when they were told that they should yet have a son Isaac. “After I am waxed
old shall I have pleasure my lord, being old also?” But the answer was: “Is anything too
hard for the Lord? At the time APPOINTED… Sarah shall have a son.”
O, that we could learn–
“It may not be my time,
It may not be thy time,
And yet in His own time
The Lord will perform.”
Ages have rolled around, yet the seed of Abraham, although a nation and partially
possessing Canaan for a time, have never yet had those promises to Abraham
FULFILLED.
“I will establish my covenant between me and thee, and thy seed after thee.” “And I will
give unto thee and to thy seed after thee, the land wherein thou art a stranger, all the
land of Canaan for an everlasting possession.”
But Paul shows us how that there was a deeper meaning than the surface promise
couched in the utterances of God to the seed of Abraham. Not only the fleshly children
but the children of faith have a share.
“Now, to Abraham and his seed were the promises made. He saith not, And to seeds as
of many; but as of one. ‘And to thy seed’– which is Christ.”….And if ye be Christ’s (if
you have been “baptised into Christ, put on Christ,” become “members of His body,”)
then (and only then, no other way,) are ye Abraham’s SEED and HEIRS; according to
promise.” Gal. 3:16 and 29.
Here again we realize that God’s “little while,” is to man a great while; but surely and
steadily the members of the body of Christ are being developed, and in due time they
will be united to their Head, and with Him glorified–constituting in the complete sense
“the seed”–and then, never fully until then, can it be true of Abraham and his seed:–“In
thee shall all nations be blessed.” (Gal. 3:8.) Then “A king shall reign in righteousness,
and princes shall rule in judgment”–[Christ, our head, the king, and we joint heirs with
him”]–and under that righteous reign and rule “all the families of the earth shall be
blessed,” for then “the knowledge of the Lord shall fill the whole earth.” But there, are
PROMISES TO THE NATURAL SEED, As well as to the spiritual, they never have
and do not now possess Canaan as an “everlasting possession.” The prophets tell us that
“the Lord shall yet choose Jerusalem.” Zech. 1:17. “I will dwell in the midst of
Jerusalem;” it “shall be called a city of truth.” “The streets of the city shall be full of
boys and girls playing.” “If it be marvelous in the eyes of the remnant of this people in
these days, should it also be marvelous in mine eyes, saith the Lord of hosts?” Zech.
8:3-6. “At that time…I shall bring again the captivity of Judah and Jerusalem.” “Then
shall Jerusalem be holy.” Joel 3:1-17.
James shows that these promises lacked a fulfillment. Acts 15:16 after showing the
object of the Gospel age to be the taking out of the Gentiles, a people for His name– the
Church–His body, the seed. After recounting this, James says: “To this agree the words
of the prophets, [or this is in harmony with prophecy.”] “As it is written, ‘After this’
[after the seed is taken from among the Gentiles,] ‘I will return, and will build again the
tabernacle of David which is fallen down, and I will build again the ruins thereof.'” Yes,
God has good things in reserve for his ancient people, and as Paul says, though they
were “blinded” and “cut off” from the first position of heirs of those promises, yet, “God
hath not cast away His people whom He foreknew.” For I would not, brethren, that ye
should be ignorant of this mystery, lest ye should be wise in your own conceits; that
blindness in part is happened to Israel.” How long, Paul, until the fullness of the
Gentiles be come in? [That is, until the entire Church, which James says God is taking
out of the Gentiles, have all been taken out, and gathered into full sonship, as the seed
of promise.] And if they are blinded only until that time, it is evident that at that time
the blindness will be removed. But Paul continues, “and so all Israel shall be saved,”
[not saved eternally as individuals, but saved–rescued nationally– brought back to
power and grandeur.] But Paul goes to the prophets as his authority, “as it is written,
R12 : page 5 there shall come out of Zion the Deliverer, [the seed, head and body] and
shall turn away ungodliness from Jacob, [fleshly Israel,] for this is my covenant with
them.” Paul then gives us his reasons for speaking so confidently, “For the gifts and
calling of God are without repentance.” God’s giving us the high calling, and the
promises on the higher plane, does not interfere with or hinder His keeping his promise
to the fleshly seed, but all the more guarantee it.
Then he explains how it is we, who were once Gentiles, had God’s mercy and truth
revealed to us when and because natural Israel was blinded; so we obtained mercy
through their unbelief; so these have not believed that through your mercy they also
obtain mercy. Through whose mercy? Yours, the Church’s, when the Church is all taken
out and glorified, she is with Christ, her head, to mercifully and justly rule the world,
and then Israel shall obtain your mercy. Rom. 2:2-25.
O, that we could realize that every promise of God is sure, in His own due time; it
would give us childlike trust and confidence for everything, and not to accept them as
all sure is to make God a liar.
Paul, as he looked forward and realized how in due time every jot and tittle should be
fulfilled, and saw the greatness and majesty of God’s plan, breaks forth in ecstasy and
exclaims, “O, the depth of the riches both of the wisdom and knowledge of God!” “Who
hath known the mind of the Lord?” [Who knew that God’s plan was so comprehensive
and full.] And our hearts can say, Amen.
God knows the end from the beginning, and looking at the great clock of the ages,
declares to us that the things we so much desire, shall be “shortly,” “yet a little while.”
Let us look at things from his standpoint, and so
“Let the little while between In its golden light be seen.”

R12 : page 5
The Royal Priesthood.
“But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people;
that ye should show forth the praises of Him who hath called you out of darkness unto
His marvelous light.” 1 Pet. 2:9.
“Unto Him that loved us and washed us from our sins in His own blood, and hath made
us kings and priests unto God and His Father; to Him be glory and dominion for ever
and ever.” Rev. 1:5,6.
“And hast made us unto our God kings and priests; and we shall reign on the earth.”
Rev. 5:10.
“Blessed and holy is he that hath part in 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.” Rev. 20:6.
The above scriptures clearly teach that a part, at least, of our work in the future will be
to officiate as the priests of God. As the work of a priest is one of intercession and of
instruction in righteousness, they as clearly prove that the glorious work of
evangelization will go on, not only after the first resurrection has taken place, but even
all through the “age of the ages.” The fact that these offices of “king” and “priest” will
exist, logically implies that there will be subjects to rule and learners to teach; otherwise
the names would be meaningless and the titles an empty sound.
It is held by some, that the reign of the saints will consist of a very brief “reign of
terror,” during which –with Christ at their head–they will trample their enemies into the
dust and utterly destroy them. We thank our dear Lord for a better hope. Our work will
not be one of destruction, but of salvation. We shall rule as kings, even with a rod of
iron; but the grand object will be to humble the nations, and so fit them for the reception
of truth. “For, when thy judgments are in the earth, the inhabitants of the world will
learn righteousness.” Isa. 26:9.
What a blessed prospect! what a glorious calling! A royal priesthood!
Who that is imbued with the spirit of the Master; who that has but tasted that the Lord is
gracious, could desire more agreeable employment than to show forth the praises of our
Savior King to those sitting in darkness? to bind up the broken-hearted? to proclaim
liberty to the captive? to give beauty for ashes, and the oil of joy for mourning?–
“To tell the old, old story
Of Jesus and His love.”
To fit us for such an exalted and responsible position we require a peculiar training, and
we feel warranted in claiming that the trials, temptations and discipline of this present
life are for that very purpose.
Many a struggling believer, trying hard to overcome, buffeted by the enemy, tried by
friends, weighed down by hereditary weaknesses in self, discouraged and faint, has
cried out, from the depths of a loving heart: “Why, O! why this suffering? why this
severe chastisement?” Let us glance for a moment at the R12 : page 6 pathway trod by
the bleeding feet of the Master–our forerunner–and we shall find the answer.

“So, also, Christ glorified not Himself to be made a high priest; but He that said unto
Him, Thou art my son….Who in the days of His flesh, when He had offered up prayers
and supplications with strong crying and tears unto Him that was able to save him from
death, and was heard in that He feared: Though He were a son, yet learned He
obedience by the things which He had suffered, and being made perfect, He became the
author of eternal salvation unto all them that obey Him.” Heb. 5:5-9.

“For it became Him, for whom are all things, in bringing many sons unto glory, to make
the Captain of their salvation perfect through sufferings. Wherefore in all things it
behooveth Him to be made like unto His brethren, that He might be a merciful and
faithful High Priest in things pertaining to God, to make reconciliation for the sins of
the people. For in that He Himself hath suffered being tempted, He is able to succor
them that are tempted.” Heb. 2:10,17-18.
“For we have not a High Priest who cannot be touched with the feeling of our
infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore
come boldly unto the throne of grace, that we may obtain mercy and find grace to help
in time of need.” Heb. 4:15,16.
The reason, then, that the Church is called on to fill up that which is behind of the
afflictions of Christ is, that all the body, in like manner to the Head, may be trained to
perfect sympathy and to perfect obedience through suffering. In this present time, we in
all our troubles come to our compassionate High Priest with boldness, realizing that He,
having been partaker of flesh and blood, can truly feel for us and pity us, so, in the age
to come, we, the promised seed of Abraham, through whom all the families of the earth
shall be blessed, (compare Gen. 12:3; Gal. 3:14,16,20;) shall go forth a royal priesthood,
according to the order of Melchisedec, fully prepared to sympathize with the nations, to
lead them to the paths of righteousness, and to encourage them in the way of life.
Shall we shrink then from our cross? Shall we seek to put away the bitter cup that is
sometimes pressed to our lips? Surely not. ‘Tis a loving hand that presents it, ‘tis a
loving heart (infinitely loving) that sees the need of it. No! It is but the Master fitting us
for His work; training us for the priesthood; teaching us to rule ourselves that we may
know how to rule others; opening our eyes to the weakness of our own flesh, that we
may have patience with those over whom we are given authority. (Luke 19:17,19.)
Courage, then, my Christian brother or sister, seeking with weary step to run the narrow
way. Heed not the rugged course; it is all hallowed and sanctified by the blessed feet of
the Master. Count every thorn a flower; every sharp rock a milestone, hurrying you
onward to the goal. Let every advancing step be a “Nearer to Thee:” every hillock in the
road an “upward toward heaven.” Keep your eye fixed on the prize. Soon–very soon–
you may wear the Crown.
“It is a faithful saying: For if we be dead with Him, we shall also live with him; if we
suffer, we shall also reign with Him.”
The consecrated cross I’ll bear,
Till self it bears from me;
When Jesus calls, the crown I’ll wear
For Him who set me free. W. I. M.

R13 : page 6
The Blood of Christ.
The more enlightened we become in regard to God’s plan of the ages, the more fully we
can understand the wonderful love of God manifested in the gift of Jesus Christ. God
does nothing without a reason, and only as we understand the reason can we rightly
value what He does. So we come nearer to the true estimate of the blood of Christ as we
understand why he shed His blood and the nature of the results to be obtained.
Man not only became a sinner by disobedience, but he lost his life also. As through one
man sin entered the world (in whom all sinned), and through sin, death, so also death
passed upon all men. Romans 5:12. If he remained in that condition, God’s object in
creating man to attain finally to His own image would prove a failure.
As there was no law that could give life, it seems that nothing less than the death of
Christ could place man where he could strive for the higher life.
He said of himself, “This is my flesh which I give for the life of the world.” Besides, we
being yet helpless, Christ at the proper time died in behalf of the ungodly. Now,
scarcely on behalf of a just person will any one die, though, possibly, on behalf of the
good some one might venture to die. But God recommends His own love to us, because
we being yet sinners, Christ died on our behalf. By much MORE, then, having been
now justified by His blood, we shall through Him be saved from wrath. Romans 5:6-9.
So Paul could say, “Take heed, therefore unto yourselves and to all the flock over which
the Holy Ghost hath made you overseers, to feed the Church of God, which He hath
purchased with the blood of his own.” Acts 20:28. They were sold under sin, but bought
with a price. “What! know ye not that your body is the temple of the Holy Ghost, which
is in you, which ye have of God, and ye are not your own? For ye are all bought with a
price. Therefore glorify God in your body and in your spirit, which are God’s.” 1 Cor.
6:19,20.
Bought, redeemed and ransomed seem to be used in the same sense, and by the use of
these terms we are frequently reminded that we are not our own, but belong to one who
has the right to command and require implicit obedience; but as He which hath called
you is holy, so be ye holy, in all manner of conversation, in all your conduct, because it
is written, be ye holy, for I am holy, and if ye call on the Father, who, without respect of
persons, judges according to every man’s work, pass the time of your sojourning in fear;
forasmuch as ye know that ye were not redeemed with corruptible things, as silver and
gold, but with the precious blood of Christ, as of a lamb without blemish and without
spot. 1 Peter 1:15-19.
For thou wast slain and hast redeemed us unto God by thy blood out of every kindred,
and tongue, and people, and nation, and hast made us unto our God kings and priests,
and we shall reign on the earth. Rev. 5:9,10.
We are taught to serve one another, and whosoever will be chief among you, let him be
your servant, even as the Son of Man came not to be ministered unto, but to minister,
and to give his life a ransom for many. Matt. 20:27,28.
He gave himself a ransom for all, to be testified in due time. 1 Tim. 2:6.
I will ransom them from the power of the grave; I will redeem them from death. O
death, I will be thy plagues; O grave, I will be thy destruction. Hosea 13:14.
But this is not all. We have this precious invitation: Come now and let us reason
together, saith the Lord. Though your sins be as scarlet, they shall be as white as snow;
though they be red like crimson, they shall be as wool. Isa. 1:18. If we confess our sins,
He is faithful and just to forgive our sins, and to cleanse us from all unrighteousness. 1
John 1:9.
If we say that we have fellowship with Him and walk in darkness, we speak falsely and
perform not the truth; but if we walk in the light, as He is in the light, we have
fellowship with each other, and the blood of Jesus, His Son, cleanses us from all sin. 1
John 6:7.
It is a singular fact, that a scarlet or crimson object viewed through a red glass in the
light, the object appears white; so, though our sins be as scarlet or crimson, when we
come where God will view them through the blood of Christ, they are accounted as
white. Though we have no righteousness of our own, our faith is accounted unto us for
righteousness. Wherefore, remember, that ye being in time past Gentiles in the flesh,
…that at that time ye were without Christ, being aliens from the commonwealth of Israel
and strangers from the covenants of promise, having no hope and without God–Godless
–in the world; but now, in Christ Jesus, ye who sometimes were far off are made nigh
by the blood of Christ. Eph. 2:11-13.
But Christ being made a high priest of good things to come, by a greater and more
perfect tabernacle, not made with hands, that is to say, not of this building; neither by
the blood of goats and calves, but by his own blood, He entered in once into the holy
place, having obtained eternal redemption. For if the blood of bulls and goats and the
ashes of a heifer sprinkling the unclean sanctifieth to the purifying of the flesh, how
much more shall the blood of Christ, who through the eternal Spirit offered himself
without spot to God, purge, cleanse your conscience from dead works to serve the living
God. Heb. 9:11-14.
Therefore, by works of law no human being shall be justified in His presence, for
through the law there is an acknowledgement of sin; but now, apart from law, God’s
righteousness has been made manifest, being attested by the law and the prophets, even
God’s righteousness through the faith of Christ, to all who believe; for there is no
distinction, for all have sinned and come short of the glory of God, being justified freely
by his favor, through that redemption which is by Christ Jesus, whom God has set forth
to be a mercy-seat by His own blood through the faith, for an exhibition of His
righteousness in passing by the sins frequently committed during the forbearance of
God, and for an exhibition of His righteousness at the present time, in order that He may
be righteous while justifying him who is of the faith of Jesus. Where, then, is boasting?
It is shut out. Through what law?–of works? No; but by the law of faith. Rom. 3:20 (Emphatic Diaglott)

R3 : page 6
BRO. H. B. RICE, editor and publisher of The Last Trump, has been obliged by
circumstances beyond his control to suspend its publication. Knowing that such a course
was probable, we two months ago proposed to Bro. Rice that we would supply THE
WATCH TOWER to his subscribers, instead of The Trump, up to the close of their
subscriptions, and we invited him to speak to his old subscribers, and others of the body
of Christ, through ZION’S WATCH TOWER.
He has accepted both propositions, sent the list of subscribers, and in an open letter to
them says, “I will endeavor to contribute something to THE WATCH TOWER every
month,” &c.
As we are much crowded, we have published this letter as a supplement, and sent it to the subscribers of The Last Trump only.

page 8
Songs of the Bride, Is the title of a Hymn Book which we have just published from this
office. It contains one hundred and forty-four hymns, carefully selected and revised.
Our design has been to present to THE BODY of Christ, “The Chaste Virgin” Church,
which expects soon to go in to the marriage and become Christ’s Bride, a selection of
Sacred Songs especially adapted to her condition and expressive of her desires and
hopes. It is well printed on good paper and bound in flexible cloth.

The Price is FIFTEEN CENTS, postage paid.

THE OBJECT AND MANNER OF Our Lord’s Return.
This Pamphlet of sixty-four pages is calculated to interest those who have given little
thought to the subject. It presents some suggestions relative to the future of the heathen;
the doctrines of election and free grace, &c., calculated to awaken the interest of
intelligent, thinking people. It is in convenient form to lend to friends and neighbors.
Price, TEN CENTS, or ONE DOLLAR PER DOZEN, by mail, postage paid by us.
All Orders should be addressed to Zion’s Watch Tower, 101 FIFTH AVE.,PITTSBURGH, PA.

N.B.–To those who would like to have, but are too poor to pay for them, either “THE
SONGS OF THE BRIDE,” “THE OBJECT AND MANNER, &c.” OR, “ZION’S
WATCH TOWER,” Will be sent FREE. But like all of God’s gifts, you must “ask that ye may receive.”