It is with great pleasure that we bring these writings, letters and poems of Pilgrim Brother Benjamin H. Barton to the feet members of the body of Christ at this end of the Gospel Age.

Brother Barton was trained as an architect but gave up his trade for the Lord’s work of building his own character and assisting others in attaining the full stature of Christ. In June of 1906 Brother Russell arranged for him to travel to the British Isles on a Pilgrim trip. After that he served continually in the Pilgrim ministry mostly in the United States and Canada until his death on June 24, 1916 in Portland, Oregon at the home of Bro. W. A. Baker.

The Portland Ecclesia considers it a fitting tribute to share the ministry of this noble brother whose earthly ended here more than seventy years ago. It is our wish that this work be considered as supplementary to the harvest message as presented through that "faithful and wise servant."

It is our belief that these "echoes" of a ten year ministry will only stir us to greater faithfulness in our journey toward the kingdom.

Brother Barton’s style of speaking and writing are not as polished as we are used to in the reading of Brother Russell’s writings. Except for a few cases of misspelling or typing errors we have left the grammar as we found it. Nevertheless you will see in his style, the heart and mind of a saint of God.

Brother Barton died before his father. His father found this consecration card among his effects:

I disclaim all right to myself from henceforth to my soul, my body, my time, my health, my reputation, my talents, or anything that belongs to me. I confess myself to be property of my glorious Redeemer. I dedicate myself to Him, to serve, love and trust Him as my life and my salvation to my life’s end.

Signed, BENJAMIN H. BARTON May 19, 1895.

Upon Brother Barton’s death there were numerous memorials and tributes sent to the St. Paul Enterprise. We have chosen not to print all of them in this work. However here we would like to quote a short extract in a letter from Brother J. W. Gilbert.

"His heart seemed always overflowing with tenderness and love toward all, and many of his talks to the Friends were in the nature of a spiritual medicine specially adapted to the needs of the class at that particular time, and most wisely and lovingly administered."

Another letter was from Brother Coyle: Bethel, Brooklyn, N.Y., July 4, 1916 Editor St. Paul Enterprise: I should like to say just a word concerning our dear Brother Barton. He was a man of love—a lovely man, and was exceedingly kind. It has been my good pleasure to be with him, at times I have roomed with him, yet I never heard him murmur, complain, or seem troubled at the issues of life. I have heard him say, that one time he tried three times to arise and dress before he succeeded, then was able to preach a good strong sermon, by the Lord’s help. He had a great mind and a greater heart; "he was one of Nature’s noblemen, and Nature (the new nature) hath made him exceedingly well." Grand was his service, glorious his reward, like a bright and shining star in the heavens above.

He had the power of good suggestion, and used it ably and well; always drawing out the best in men, especially of the saints—a noble builder of Christian character. Remarkably humble, gentle and long suffering, yet withal, a tower of strength and ceaseless in energy in the Master’s service. It can be truly said, "Know ye that there is a Prince and great Man fallen this day in Israel?"

With best wishes, in Christ our Lord.

J. H. COYLE To this we add our "Amen."

1987 In bonds of grace.

Portland Area Bible Students PO Box 23232 Tigard, Oregon 97223.

Our subject this afternoon is the Kingdom of God. We will read the 145th Psalm, from 8th to the 17th: "The Lord is gracious, and full of compassion; slow to anger, and of great mercy. The Lord is good to all and his tender mercies are over all His works. All Thy works shall praise Thee, O Lord, and Thy saints shall bless Thee. They shall speak of the glory of thy kingdom, and talk of Thy power; to make known to the sons of men His mighty acts, and the glorious majesty of his kingdom. Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations. The Lord upholdeth all that fall, and raiseth up all those that be bowed down. They eyes of all wait upon thee; and thou givest them their meat in due season.

Thou openest thine hand, and satisfiest the desire of every living thing. The Lord is righteous in all His ways, and holy in all His works."

We want to call attention, again, to the middle of the tenth to the last of the twelfth verse—"And Thy saints shall bless Thee. They shall speak of the glory of Thy kingdom, and talk of Thy power; to make known to the sons of men His mighty acts, and the glorious majesty of His kingdom." This is the object of our meeting, this afternoon, to speak of His mighty acts, and the glorious majesty of His kingdom.

The subject we have selected is an important one. It was evidently considered important by the Author of this Book. It was evidently esteemed important, also, by that heaven-sent founder of Christianity.

That this subject was important to the Disciples is evident by the numerous references to it all through their writings. We have heard of the scarlet thread that runs through the Bible, but there is also a purple thread. While scarlet is the emblem of Christ’s blood, purple is the emblem of royalty and power. We find that this subject has a prominent place in the songs of the Psalmist, in the Prophets, and in the discourses of the Master. It also has a place in all the discourses of the followers of the Master.

PE2 That it is important, might also be concluded from analogy itself. We find that the greater any kingdom is, the more important is the study of it. The kingdom of Bogodo, in South Africa, is of very little importance, but when we come to the kingdom of England we find it more important, for it is the greatest of all. But the kingdom of God is far greater than any of these earthly kingdoms, and so should be most important of all. We find much profit in the study of earthly kingdoms. If there can be profit, benefit or pleasure derived from the study of man’s kingdoms, how much more should we find in the study of God’s kingdom? We realize that there is often considerable difference regarding the histories of earthly kingdoms, and we find the same in the history of God’s kingdom. The Roman Catholics write and tell us one view of it; the Presbyterians tell us another.

Nevertheless, if man makes blunders, how reliable it would be if we could get a history from the King Himself.

We have a Book that was written by the King Himself, and this is what we are going to refer to this afternoon. We find the general view prevalent among Christian people is, that God never had a kingdom until about eighteen hundred years ago. But that is a mistake. Away back, whether one million or ten billion years ago, there was a time when God alone existed, and away back there God created the first being. That is where God brought into existence His only begotten Son.

Many entertain wrong ideas about this subject; they have an idea that the Son existed as long as the Father. But the very words, that He is the Son of God, is proof that this idea is wrong. When God created His Son—that was when He created His kingdom. It take three things to constitute a kingdom—first, the King; secondly, the realm, and thirdly, the subjects. If either one of these three are lacking you do not have a kingdom. As long as our Heavenly Father had not created an intelligent being He was without a kingdom. God’s realm was very large, but as yet, it was very thinly populated. But God had plans for populating His realm, and He set His Son at work creating. So we see the kingdom was growing with the creating of Heavenly hosts. It was a part of God’s realm; there was not a corner in all the great universe that was not a part of the great realm of Jehovah.

When man was created he was in God’s kingdom. So now we can see God’s kingdom including every corner of the universe, and every being upon it; God held undisputed sway over all creation. So we can see that there has not been any age when God’s kingdom has not been in existence. This, we can see, is why Paul says, in 1Ti 1:17, "Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever," and why we see, in Jer 10:10, "But the Lord

PE3 is the true God. He is the living God, and an everlasting king."

However, about the beginning of the time of man’s creation, there was one great being who began to desire to exalt himself. This was Lucifer, as we see in Isa 14:13-14, "For thou hast said in thy heart, I will ascend into heaven, I will exalt my throne above the stars of God; I will sit also upon the mount of congregation, in the sides of the north; I will ascend above the heights of the clouds; I will be like the most high."

Lucifer should have crushed these rebellious thoughts, but he did not, and by and by these thoughts let to actions and he tempted Adam to rebel too. Satan, and the beings God created on earth, rebelled against God.

And thus it will be, that in due time, at the second advent of Jesus Christ, this evil king of the present world will be brought to an end and God’s kingdom will once more illumine the earth. It has only been this little globe, the earth, that has rebelled—not the entire kingdom of God. God has kept Satan here on this earth, and blockaded this part of His realm to all blessings of the Heavenly Kingdom. God’s kingdom has existed ever since the creation of His Son, but God’s kingdom has not been here; this has been a foreign country.

During the early portion of time following the fall God had some "friends" who were not rebellious like the rest. You remember Abraham was called the "friend of God." However, we follow on down the pages about nineteen hundred years ago, and there read how God sent the highest subject in His realm. He sent His Son, not only with a message, but to live here, and to die here. The purpose of sending His Son here was to break down a certain barrier that existed.

What was the barrier?

PE4 Justice. It was necessary that this justice be satisfied; and this is just what Jesus did. That penalty of death imposed upon Adam had to be satisfied. There was no hope for man if he had to satisfy it himself; but Jesus came down to earth among a race of rebels and died to remove that barrier. Jesus didn’t come to earth to become a citizen of Satan’s kingdom. He openly confessed that His kingdom was not of this world. On that account He refused to bow the knee to that arch enemy of righteousness, as we read in Mt 4:8. We see here, that Jesus refused to render allegiance to Satan; refused to recognize him as His king. The same thought is brought out again in Joh 14:30, "For the prince of this world cometh, and hath nothing in me." He has not a subject in me; Jehovah is my king. And in His own life He expressed the same thing, Joh 15:18-20. Our Savior, here, would have us understand, that if we are following in His steps we will hold the same position to the world that He did.

During all our Savior’s ministry He taught along this line, and continued to say, "The kingdom of heaven is at hand." But He did more than this; He said, "The time is coming when I shall set up my kingdom." Notice while Jesus preached the kingdom, at the first advent, He did not set up His kingdom then. He came to remove the barrier. But, some may not be satisfied on this point, and may say that God’s kingdom was set up at the first advent. But it wasn’t. If so, why do you pray, "Thy kingdom come, Thy will be done on earth as it is in heaven?"

Oh, some may say, I never understood that it was a real kingdom, but merely the preaching of the Gospel.

Did you never read the words of the Apostle Paul, where he says, "The kingdom of God is not in words only, but in power?"

If earthly kings have such power as they have what great power must God have? And then again I want you to notice that the word Kingdom is always in the singular. Different denominations do not consist God’s kingdom.

We see the same thought again in Re 11:15. We would understand that to be at the time of the sounding of the Seventh Trumpet; and at the second advent of our Lord. And in Joh 18:36, Jesus speaks very emphatically to Pilate, when He answered: "My kingdom is not of this world, etc." We can see by our Lord’s own words to Pilate, that as long as this world exists His kingdom will not be set up.

At the first advent the Lord taught us to seek the kingdom, but at the second advent every one will find himself in the kingdom. It will then be a case of striving to obey the laws of the kingdom instead of striving to get into the kingdom.

God has made provision for some of us to get into the kingdom now,

PE5 as we read in Col 1:13. You know that if you desire to become a citizen of a place you must live there first, but God has made provision whereby we can become citizens of His kingdom without having to first live there. We must renounce allegiance to Satan, and consecrate our lives to God. In reality we are in Satan’s kingdom, but.in the spirit of God’s kingdom. We can see that this is the thought expressed in Ac 14:22.

Now, in the sixth chapter of first Corinthians, 9th to 10th verses, Paul has something peculiar to say respecting that kingdom. Notice that word "Inherit;" he shows us that in some sense we are going to inherit this kingdom. How can we inherit it? The same thought is expressed in Jas 2:5, when the Apostle says: "Hearken, my beloved brethren, hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which He hath promised to them that love Him?" So, you see, the same thought is expressed by James that Paul has, previously expressed. That means just this—to say that we had entered the kingdom of England would mean that we had become citizens of that country, but to say that we had inherited would mean that we had been placed on the throne. Those who have accepted Christ are counted as citizens of God’s kingdom, and then He invites them to His throne, as we read in Re 3:21, and as the Master said again in Lu 16:16. In Mt 11:12 the Lord again makes reference to this glorious kingdom and to this class. The promise is that we shall be raised in the first resurrection, and shall be given a seat on His throne. But there must be a change of nature first. We read in 1Co 15:50, that flesh and blood cannot inherit the kingdom of heaven.

This does not say that flesh and blood cannot be in the kingdom, for Adam was flesh and blood, and he was in the kingdom.

For eighteen hundred years God has had a people in the world who have been praising and honoring Him, and trying to do His will.

These are the people who are going to reign with Him; and you remember that the promise was "those that suffer shall also reign."

See, also, Mt 19:28, 1Co 6:2. and Re 20:4, 6 and 6. This is the class referred to in Re 5:9. In the 72nd Psalm, Ps 72:6-13, this class is referred to. We would understand that there is a time when the Lord will establish His kingdom, when He will oppose Satan, and then Christ and His Church will possess the kingdom and reign. But notice, dear friends, I don’t say that we will find ourselves citizens of the kingdom of God, but of the kingdom of heaven; there is a difference. At the second advent men will find themselves in the kingdom of God, but not in the kingdom of heaven.

The kingdom of heaven will consist of those who possess the spiritual nature only, while the kingdom of God will consist of all those upon

PE6 this earth. Since the fall, the kingdom class, the citizens of the kingdom of God, have been upon this earth, whether they have been prospective human, or prospective spiritual members, and thus the "kingdom of heaven" and the "kingdom of God" have been used interchangeably. John the Baptist was said to be the greatest of all the prophets, yet the least in the kingdom of heaven will be greater than he. John the Baptist will be in the kingdom of God, but not in the kingdom of heaven. This, we see, is the reason why in Matthew Jesus said to the Scribes and Pharisees, "Verily I say unto you, the publicans and harlots go into the kingdom of God before you."

Notice He didn’t say, "You are not going into the kingdom," no, but that they would not go in then. A man cannot be tried outside of the kingdom. For eighteen hundred years God has not been trying the whole world, but only those who have become citizens. When the time comes that God’s kingdom annexes this earth, then the world will have their trial and their opportunity.

We can see that a man’s life here may affect his life in the kingdom times, by developing a wrong or a right character.

Adam’s probation ceased and he was out of the kingdom as soon as he disobeyed. Jesus was on trial while He was on earth, but He still remained a citizen of God’s kingdom.

The whole world of mankind, those that are dead, and those that are dying and those that are yet to be born, will be put on probation, to be tried by Christ and His Church. "Know ye not that the saints shall judge the world?"

Then, at the end of the millennium, when all evil has been put down, will our prayers have been answered—the kingdom will have come, God’s will will be done. Then will the prayer of the thief on the cross be answered, and then will have been accomplished the saying of Da 7:27, "And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him." And then we will find our text will have its fulfillment. No wonder the Psalmist should say, "They shall speak of the glory of Thy kingdom, and talk of Thy power."

The Lord has been keeping His hands closed, as it were, for the last six thousand years, and God has allowed men to rebel; but in that glorious age of blessing He is going to open His hands once more, and all those that will come into harmony with Him will be blessed, and all who will not, will be destroyed from the presence of the Lord.

Amen.

The Gate represented the death of Jesus, so also the Door and the Veil. The white linen represented the purity and righteousness of Jesus’ character. Blue represents his faithfulness; scarlet represents his blood shed for all; purple represents his royalty, he was of the royal line of David, Lord of the earth, and the inheritor of all the promises of God. (2Co 1:20.) There were 5 posts in the Gate. The common version reads 4, but since the Gate was 20 cubits wide, and the posts were set 5 cubits apart (Ex 27:13-15), then there were 4 spaces, each 5 cubits square, of the curtain, and hence 5 posts would be needed to hold up the curtain, else the outer edge of the last space would have no support.

The Hebrew character for four is very similar to the character for five, and the error here may be just such a one as is mentioned in B.53 (Dawn. 2, 53). These posts may represent the five justified believers who most conspicuously held up Christ’s character before the world: Matthew, Mark, Luke, John and Paul.

The posts of the Court represented the Justified believer, enveloped by the Righteousness of Christ. (The white curtain.) The cords of the Court, which tied the posts to the ground, represented the things which tie the justified believer to the earth; and there were two sets of cords and pins, one set inside the Court, the other, outside. The set outside of the Court, outside of the justified state, represented the sin in the flesh which ties the believer to the world; the set inside the Court represented the earthly things: joys, studies, music, etc., right enough in themselves, which bind the believer to the world. These are the weights. (Heb 12:1) The silver hooks in the court, which held up the curtain, being set in the top of the posts, represented the Divine truth, by the knowledge of which the justified believer holds on to the righteousness of Christ.

As these hooks were small in size they represent the small amount of truth necessary to justify one.

PE8 The Altar consecrated the sacrifice.

The Laver, as a whole represented the word of God, Jesus was the word; he cleanses the believer through the washing of water by the word. (Eph 5:26.) The Laver was made of polished copper, (Ex 38:8) representing the brightness of Jesus’ perfection. As the priests looked into the laver, they could see the faces reflected in its polished surface, so the consecrated see the imperfections and failings of their own characters when they compare these characters to the bright perfection of Jesus by looking unto him.

The priests did not bathe in the Laver, but washed their hands and feet. (Ex 40:31,32.) So we cleanse our hands that they may do the will of God, and our feet that they may walk in Jesus’ footsteps, in the straight and narrow way.

The copper pitcher was of great help and convenience about the Laver. The priests could not wash in it, but it was a help to them in getting the water. So we are greatly helped by concordances, dictionaries, etc. We cannot wash in them, but they help us in getting the truth.

The cloud over the tabernacle is stated to have been a pillar (Ex 40:34-38), and probably had its base right on the curtain over the Most Holy, seeming to say that there was a connection between the real Heaven above, where God’s throne is, and its type below.

The candlestick, as a whole represented Christ and the Church giving forth their light. The central candlestick typified Christ Jesus; it had its own foundation, and its course was straight upward from the very start. On the other hand, the branches, representing the true, consecrated church, had no base of their own, their support being the main candlestick; also their course was not straight upward, but at the start they were almost horizontal, parallel to the earth, but gradually their course changed upward until at last they ran parallel to the main candlestick. So with the consecrated: We have no standing in ourselves, our support, our foundation is in Him. And at the beginning of our consecration, our course was not so very different from what it had been before; we still followed many earthly things; but as we grew in grace and in the knowledge of the truth our course bent more and more upward until at last, if we are faithful, at the end of our course, we will be going in the same direction as our blessed Master. Some of the branches were longer than others, but all held the same amount of oil in their lamps and all gave out the same light.

So there are many whose course is longer than that of others, but the shorter can shine just as brightly as the longer, and can hold as much of the Lord’s spirit.

The word of God is represented in the court by the silver hooks (that portion of

PE9 the word which justifies) and by the Laver (that portion of the word which cleanses). In the Holy, the word is represented by the Shew-bread.

The two piles represented the Old and New Testaments.

Those outside the court could see its silver hooks (the unjustified can see some truths of the word, calling them to repentance); and those in the court could wash in the laver (the justified cleanse themselves in the word of God); but only the priests were privileged to see the Shew-bread, which they alone could eat. Thus only the truly consecrated can see the deep, hidden things of God’s word, and feed upon them.

By the Incense Altar the church is represented in the attitude of worship. The incense is the prayers of the Saints. And as the priests, when at the Incense Altar, was nearest the Most Holy; so we, when in prayer and communion with our Father and Jesus, are nearest Heaven.

The bowing of the priest before the second vail represents our bowing in death when we pass beneath the vail. When Jesus was crucified the vail of the temple was rent in twain from top to bottom. (Mr 15:38; Mt 27:51). This beginning at the top and rending to the bottom represents that the rending of the vail began away back in the beginning in God’s mind, and it reached the bottom, the rending was completed at Calvary (Heb 9:7,8). None could enter the presence of God before the vail was completely rent, as the way into the holiest of all was not yet made manifest.

Jesus’ followers were represented in the court condition by three things: the posts, the brazen altar, and the laver; in the holy condition by three things: the candlestick, the table of Shew-bread, and the golden altar; and in the Most Holy condition by three things: the three contents of the Ark. The Manna eaten by the camp of Israel would decay under certain conditions and would well represent mortality; while that kept in the pot in the Ark did not decay, and would fitly represent immortality, which the church with her Lord will possess when resurrected into glory. Aaron’s rod that budded represented that the church is an elect class. The tables of the law would represent their perfection. They will be able to keep a perfect law perfectly.

The boards of the tabernacle proper were put as near together as possible, and were very hard to get apart. While in the Court the justified believer is bound to earthly things by cords, when he consecrates, he cuts these cords and becomes free. The boards were not tied to the earth in any way. They were morticed into the sockets, and moisture would swell the joint and tighten it. The fact that they were joined in the same way in the Most Holy as they were in the Holy, illustrates that the union and fellowship which we now enjoy are a counterpart and foretaste of what we will have when united with our Lord.

Rings were attached to the back of the boards, and through these.

PE10 rings were put bars overlaid with gold, as were the boards, the middle bar running from end to end without a break. The shorter bars went only part way, their connection was broken. These bars may represent: 1, One Hope; 2, One Spirit; 3, One Lord; 4, One experience; 5; One Word. The bonds of hope, spirit, experience, and the word have sometimes been broken in the true church, but the headship of the Lord has never been broken in the true church.

There were four coverings over the tabernacle: 1, white linen; 2, goat hair; 3, rams’ skin dyed red; 4, seal skins. These would represent four things which prevent the world from seeing the hidden conditions represented inside the tabernacle. It is not known whether the outer covering was of seal skins or of badgers’ skins, or of what creature. It was a peculiar skin and this illustrates the peculiarity of God’s people.

The world does not like this peculiarity and considers us a bit out of our minds.

The rams’ skins dyed red imply sacrifice, and the world does not like sacrifice. The goats hair curtain would represent the remains of the old nature in us. People often do not want to associate with the consecrated because of the remains of the goat nature. This curtain was doubled over in front of the tabernacle, which may signify that when we begin our consecration we have a double measure of goat nature, but less of it later on.

The outer curtains were attached to the earth by cords and pins, showing that our disagreeable peculiarities are of the earth and are not part of the new nature, represented by the boards, linen covering, etc., which are free from the earth.

The Tabernacle was probably very ugly, like a box, and men may have wondered why it was not made attractive and beautiful like other temples. Josephus seems to have thought it improbable that it was as ugly as described, and he described it with ornaments, and a high roof, and decorations like a circus tent. The world now sees only the ugly, unattractive side of the Church, but in the Millennium they will see it cleared of all these unattractive conditions, and she will then be seen in her glory and grandeur; just as the temple, a type of the glorified church, was covered with plates of gold, there were no ugly skins.

The gate of the Court, and the other entrances, were all toward the east. The course of the priest in sacrificing was toward the west, opposite to the course of the earth in its daily rotation (west to east, so the sun appears to rise in the east). Thus the course of the church now, in the flesh, is opposite to that of the world, upward instead of downward. In returning, the priest, when going out to bless the people, went from west to east, in the same direction as the earth rotates. So

PE11 in the new world, the courses of the church and the world will be in the same direction, because the world then will be the new heavens and earth, the old world will have passed away.

Let us each one in our daily lives conceal our own personality and show forth the Head. We read in Ac 11:20 that the disciples were called Christians first in Antioch, a city where Paul had labored much. They were not "Paulites," for Paul and all the apostles had kept their own personalities buried out of sight, and had always kept Jesus Christ to the front. It was Christ in all their words, and so the people said: "Why these people must be ‘Christians.’" So let us speak as the oracles of God. The oracles of old days were either images or natural objects (like the one at Delphi), and the deity worshipped there was supposed to speak through the image or object.

So our words and answers should come from God and not from us.

We are ambassadors of God in the world, and as ambassadors have no right to speak their own mind upon any subject or question, to the enemy or nation to which they are sent, but only the expressed opinion of the government which they represent; so we have no right to give our own opinion upon any matter, for all we have and hold are His, and our answers should come from His Word. Let us weigh every word, not speak hastily. In the figure the head speaks for the whole body.

How little wisdom we possess in comparison to that of our great head. We cannot see our own course. The head is far above all the other members, and how foolish it would be if the hands or the feet should insist on guiding themselves. They would soon be in a snare, or would pull different ways, and discord would result. Only the head, Christ Jesus, can safely direct us.

In the tabernacle types, the high priest had to have a completely formed, healthy body. If a Levite had anything superfluous or insufficient, such as a finger too many or too few, he could never be a priest. So the body of Christ must be complete, and perfect, nothing superfluous, nothing wanting, and if we are not faithful some one will take our crown. (1Co 12:12-30; Re 3:11.) Let us attend to this one thing.

Each member has a work to do different from that of the others, and let us do with our might what our hands find to do. God has set every.

PE14 member in the body as it has pleased Him, not as it pleased us. So if we think our cross a hard one, and our lot difficult, remember God has placed us there for our good, and we should do our part and glorify him. All the members are helpful one to the other.

As in the figure, the neck would represent the apostles and the shoulders the apostolic days of the church. Here the body broadens out very rapidly, and we read of the wonderful growth of the church then, how hundreds and sometimes thousands were added to the church in a single day. (Ac 2:41.) Later on persecution scattered the church into the two arms and the body (Ac 8:1; 11:19, examples of the later scattering). Here it was that the nails were driven into the hands, the persecution was so great, and here also came the Dark Ages, when as the Psalmist says (Psa. 129:3): "They plowed long furrows upon my back," the persecution was so terrible. We see also that the body here is less solid and firm than at the shoulders, so the church grew less solid, less firm, lost its substance. (Then came the birth of the reformation and the division of the church into Protestant and Catholic.—This not by Bro. Barton.) As we reach the feet we find that they meet more stumbling stones, and so today there is more false doctrines and deceptions than ever before, when the feet-members of that body are being trained. We notice also that while the rest of the body is straight, the feet turn sharply out, so now the call has gone forth: "Come out of her my people."

The separation of the toes might indicate the stopping of the privilege of meeting together in fellowship, the closing of the door. The door will not close everywhere at the same time, but sooner in some places than in others, just as some of the toes come to an end sooner than others. We remember also that nails were driven into our Lord’s feet, so the nails of persecution will be driven into the feet members of Christ’s body before the end.

Grace to overcome seldom comes instantly; the reason for much of the delay being, that we have not been willing to receive His grace in the way He sends it.

There are over 3,000 independent promises in the Scriptures, it is said, and of these there are two classes: 1, conditional; and 2, unconditional. Such passages as (Isa. 35), "The earth shall blossom as the rose," are to come to pass whether we are good or bad, the earth will blossom, there are no conditions. This is part of the glad tidings.which shall be to all people. Such passages as (Re 3:21), "He that overcometh will I grant to sit with him on my throne" is promised only to those who overcome, hence it is conditional. So with regard to a promise there are three questions: 1, "Is it conditional or not?" 2, "If there are conditions, what are they?" 3, "Are we fulfilling these condit ions?"

1—The first verse tells us who have the promises of this psalm. They are only for those who dwell in the secret place of the Most High.

Place is used to mean either locality or position, here it means the position occupied by the truly consecrated, very near to the Father, which is a secret, a mystery to the world. Jesus’ life was a mystery; people could not understand how a man of such talent could give up all to lead the lowly life he led. The Apostles were poor uneducated men, yet they were in this secret place. It is not for the mearly justified, not even for all the consecrated, but only for those who are willing to be misunderstood, to be a mystery. Abide (Margin to Lodge), another translation gives "to pass the night" which is very appropriate. The day is coming but it is night now and has been for the past six thousand years. We pass the night under his shadow, his protection. Shadows are very indistinct during the night, but when the sun rises they become clearly marked, so in the Millennial morning it will be known clearly who has been and is in the shadow of the Almighty.

2—Who is speaking here? David wrote the psalm, but it is one of those instances, and they are many, in which David is a type of Christ. In this whole psalm it is Christ who is speaking. Lord—Jehovah (always so if in capital letters, otherwise it refers to ‘Elohim’ (mighty one) etc. or may refer to Jehovah.) Here it refers to Jehovah.

Refuge-place to flee

PE16 to when in trouble, to hide in. Fortress-place which can protect when one flees to it. Many have refuges, such as secret societies, unions, etc., but these are not fortresses for they will fail in the time of trouble. Jesus said Jehovah was his refuge and fortress, his God. Such a fortress cannot fail. He will be a protection in the greatest, the seventh trouble. He is our God; and we are as safe in him as Jesus was, but only while we remain in him.

3—A fowler is one who catches birds. Satan is the great fowler, and the birds are the Lord’s people. Fishes live in the water, the animals live on the land, but the birds are far above the world, so are the Lord’s people. ("They shall mount up on wings like eagles"). Birds have more liberty than other creatures. So the children of God have the unbounded liberty which Christ gives; not the liberty to sin, nor to work merely for one’s self, that is not liberty but license; but liberty from thralldom of sin and of self.

The amount of liberty which a bird has depends on the plane of his flight. If it flies in a very high plane, there will be nothing to obstruct the view or its flight. If the plane is near the earth, the tree-tops and the buildings will be in its way, and it can neither fly so freely nor see so far; if the plane be still lower the trees and the fences are in its way unt il it has not much more liberty than the animals, and it is in danger of many snares. Likewise the Christian, his liberty depends on the height of his plane of flight, his spiritual plane. If it is very high, he is in no danger of snares or of obstructions to clear sight, but the nearer we come to earth the more danger there is for snares, and we may allow ourselves to get so low as to have but little more liberty than the world.

Birds can see farther than other creatures. So of the Christian it is written:—"Thine eye shall behold the land that is very far off." And we can see that land, the Kingdom of God, now very near, while those on the earth can see nothing of it, and refuse to believe us. Just as a bird flying high in the air might say to a little dog on the earth: "I see over yonder a beautiful lake"; and the dog would say: "I don’t believe it, I cannot see any lake. There is no lake there or I could see it as well as you." So the world refuses to believe the glad tidings.

Satan is not a fisherman or a hunter. He does not care for those beneath the level of the world, nor yet for those who are of the world, for these are already under his power; but he is after the birds, those who are out of his power.

Snare-systems of false teachings and false doctrines. A snare has two parts: a, the bait; b, the snare proper. The bait is the amount of truth which may be in any of these systems. There is a great difference in the setting of snares, some have more bait than others. Mormonism has

PE17 but little bait, and so does not attract many. The error in the system is the snare. The snare is usually hidden but the bait is in open view; so the truths of these systems are pressed to the front in full view, while the error is not often seen until the bait is swallowed. Keep in the narrow way, for it contains no snares; the snares are set by the wayside. There are many stones and obstructions in the narrow way and many turn aside to seek easier, smoother paths and fall into these snares.

Satan catches us to put us in a cage. The organizations is the cage, and is based on the snare. For instance: when one accepts the Christian Science doctrine, he has swallowed the bait and is caught in.the snare; but when he joins the Christian Science Church, he is in the cage. There are many cages, and having been made free let us not go back into any of them.

"Flee like a bird to the mountains" (God’s kingdom), that is by progressive steps upward. Only birds flee upwards above the earth.

He will deliver thee from the snare of the fowler. (See Psalm 11:1.) Noisome pestilence (Hebrew-wordy) is the pestilence of false doctrines now abroad over the earth as never before, and at last will become so great as to deceive all but the very elect. Those will not be deceived, for He will deliver them.

4—"Cover thee with his feathers." The Lord Jehovah is the mother bird. What are the Lord’s feathers? In nature we do not see the bird itself, but its feathers. He is clothed with light (Psalm 104:2). We see the light (the feathers) but not Him.

The wings enable the mother bird to fly to its children. What brought the Lord to us? The death and resurrection of Jesus (Eph 2:16). Love provided the death of Jesus, and power raised him from the dead (Joh 3:16; Ac 13:30). Hence, love and power are two wings, and under these we find shelter (Leeser). And if He, in his love and power, did so much for us when we were yet sinners, what will He not do for us now that we love him. (Ro 5:10.) His truth, God’s word; "Thy word is truth." (Joh 17:17.) Shield is a part of the armor which goes ahead of the body. So the Old Testament is the shield which went before the body of Christ, it existed before the body was begun. The buckler fitted tight against the body, and fitly represents the New Testament. Satan tries to induce Christians to lay aside their shield and buckler. Some are willing, others object but are willing to split the difference, and cast away their shield, as many today have discarded the Old Testament.

5—Here, and in verse six are named four trials, which if we are faithful we shall escape, and we need not fear any of them. 1, Terror by night—time of trouble. We are not afraid, because we can see why it must be,

PE18 and the glory beyond it; but the world fears it for they cannot see ahead. 2, Arrow that flieth by day—persecution. The wicked shoot arrows at the righteous, even bitter words." (Ps 64:3) 6—3, Pestilence walking in darkness—false doctrines. 4, Destruction that wasteth at noon-day. Noon-day (full light) in the heart of the consecrated, the time when a full and sufficient knowledge for the condition is reached. If we fall away after we receive full light there remaineth only second death. (Heb 6:4-8; 10:26-31) Hence the destruction wasting at noon-day—second death..7—A thousand fall at thy side—those all about us, the number falling away at our side is increasing. Ten thousand at thy right hand—our best friends. First those around us, and then our closest friends. They fall to a lower level, the trouble does not come to the saints, those who are faithful.

8—Only with thine eyes shalt thou see: see the fall of the unfaithful, drifting into outer darkness.

10—No evil befall thee.—We do not always discern rightly what is for our good, or what is for our ill, and we often think those things evil which God knows are for our good, if we will receive them rightly.

Plagues are the spiritual plagues and diseases; none of these things shall befall us because we have made the Most High our habitation.

11,12—Satan quoted these verses to our Lord, but left out the middle part, misapplying the verse. It is dangerous to let Satan quote scripture to us. These angels keep us, not in all things, but only in our ways. They help us overcome the obstacles and trials, suggest scripture texts to us at the time when, and of the kind most needed.

We have consecrated to God’s way, not our own, or anyone else’s way, and hence this promise holds good to us only when our ways are his ways. ("In all thy ways acknowledge Him, and He shall direct thy paths." Pr 3:6) 13—Lion and Adder—Satan, who was the serpent in Eden, and who now goes about as a roaring lion. Do not turn out for him, tread on the Lion and Adder. Young lion and dragon—those used by him (young in iniquity as compared to him).

14—Because we set our love on Him he will deliver us, not because of any merit on our part, in ourselves. Set Him on high; God’s idea of high is very high; His day—1000 years with us—365,000 of our days; hence high—immortality and to share his throne.

Suppose there was a very wealthy man who owned a fine estate, and in conversation with a poor man, should describe the estate. The poor man remarks: "How beautiful an estate that is, and how pleasant it must be to live there!" The owner says: "Yes, it is a very beautiful estate, it is worth over a million dollars, in fact I have been offered that much

PE19 for it. How would you like to have it?" "I, why I could not buy such a beautiful estate as that, I am a poor man."—"But how much would you give for it?"—"What! I could not buy it, I have nothing to pay for such an estate: Why all I have in the world is only 5 cents."—"Now, I’ll tell you what I’ll do; I’ll give you that estate for your own if you will give me the 5 cents."—"What! Sell a million-dollar estate for 5 cents! What do you mean?"—"I mean that I will give you that estate.to be yours if you will give me the 5 cents"—"Well! Well! That is certainly a magnificent offer. H’mm! But 5 cents is all I have, can’t you let me have it for 3 cents? I must have at least 2 cents."—"No, I want the 5 cents, all you have."—"Well, I’ll split the difference, I’ll give you 4 cents for it."—"Man, you cannot have the estate at all, you are not worthy of it!"

So the Lord has offered out, during this gospel age, the wonderful and beautiful estate of the High Calling, the Divine Nature, asking in return for its immeasurable value our little all, not part of what we have, but all we have, which in comparison with the Divine Nature is in vastly inferior ratio that is 5 cents to a million dollars. Yet some people have tried to Jew the Lord down, and give him only a portion of their all. Verily, such are not worthy of such an estate.

15—"He shall call upon me and I will answer him." God does not always answer as we expect. He answers yes or no, as his wisdom directs, and always for our good. He will be with us in trouble, and will deliver us. He delivers us here from worry and care, and the snares of evil, and later we shall be completely delivered from this body of sinful flesh to the divine nature. It is now the cross, but then the crown. What a small change of two letters, makes of a cross, a crown! ‘S’ stands for many evils; sin, sickness, sorrow, suffering, etc.

From all evil we will be delivered and shall have the crown of life, if we are faithful. And he will honor us, we shall have his approval and great honor. (Ps 149:7,8,9.) 16—"Wit h long life will I satisfy Him." God’s idea of long is eternal, he will give us immortality, the divine nature. "I shall be satisfied when I awake in thy likeness." (Ps 17:15.) "I will show Him my salvation." Jesus is speaking, His salvation is to the divine nature. To be shown this, one must share it.

PS 33:2; 92:3; 144:9

One gets natural melody out of a natural harp, and spiritual melody out of a spiritual harp. Nominal Christendom can tell us something about the historical features of the Bible, but they cannot tell us about its music. They have not ears that can hear. A harp consists of so many strings, so that it may have perfect harmony, so in God’s harp, there are ten great strings. "I will praise thee upon an instrument of ten strings" (Ps 144:9), ten great themes. It requires all the strings to make good music.

There was a time when a great many harped on Sanctification, Sanctification, Sanctification! We realize that this is one of the divine.strings, but our friends misunderstood the meaning of sanctification, because they neglected the other strings. Our Seventh Day Adventist friends make some music: they are harping on the law!the law! the law! The law is one of the strings in God’s great harp. We are glad that the law string is there. There is the creation string, which is followed by the condemnation string, and the whole race falls into sin. Then comes the law and the ransom, followed by the resurrection, justification, consecration and sanctification, joint-heirship, and restitution; the tenth string is the second death. There is a true octave on these strings, just as there is on a natural instrument.

The passage of scripture from which we are going to get music this time is found in the fourth and fifth chapters of Zachariah, which refer to the Gospel age and to the Millennial age, the church and the world, the peculiar position which the church holds and the blessings she enjoys.

The first thing is to be "awakened." Over and over again the prophets tell us that they were in a deep sleep, and had to be awakened first.

The great majority of the race are asleep. If they are going to know anything about God’s truth, they will have to be awakened. They do not want to be awakened. (Song of Solomon 5.) "I have put off my coat; how shall I put it on?" "I have washed my feet; how shall I defile them?" The Lord is looking for those who prefer to be awake: "Set a mark upon

PE22 the foreheads of the men that sigh and that cry for all the abominations that are done in the midst of Babylon." (Eze 9:4.) If we have been awakened by the Lord’s grace and riches, and have passed not only from death unto life, but from sleep unto consciousness, let our action fit His will.

After Zachariah was awakened by the angel (Zach. 4:1), the latter said unto him: "What seest thou?" and he answered, "Behold a candlestick all of gold, etc." We remember that was a golden candlestick with seven lamps in the Tabernacle and a similar one in Solomon’s Temple. In Revelations the church is represented by seven candlesticks, the seven different periods through which the church has passed, seven stages of development. The branches consist of those who are buffeted and persecuted. If you are among those who are letting their light shine, then you are part of the Golden Candlestick. If I am one of those, then it includes me. This candlestick is represented as being all of gold, which represents the divine nature. The church is thus represented not because we are actually divine yet, not at all; but that if we remain faithful we will have a place in this golden Candlestick.."an olive tree." We read in Rom. 11 of the great olive tree into which some are being grafted. The fact that we are letting our light shine today is no proof that we shall be members of the "Little Flock." God does not however, deal with us suspiciously. He deals with us as though we were going to remain faithful. If He had dealt suspiciously with Adam, the latter could have said: "It was through your discouragement." There is a difference between predestination and fore-knowledge. While our heavenly Father knows who will and who will not be faithful, yet He does not tell us anything about it. Those faithful will be in the candlestick ultimately when it is raised to the divine nature itself.

"A bowl upon the top of it." Who is over the church? Christ is the head over all things to the church (Eph 1:22). "And seven lamps thereon, and seven pipes to the seven lamps." Here was a candlestick with seven lamps, and the seven lamps all connected with that bowl—connected by golden pipes, all the oil in the lamps flowed from the bowl; all the measures of God’s spirit are received from Christ, the bowl. The oil from the bowl had to come through the pipes. "The anointing which we have received of Him abideth in us"—received through His Son, we do not receive the spirit direct (1Jo 2:27).

"And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof." In Revelations the olive trees represent the Old and New Testaments (Re 11:3,4). The fact that there are two of these olive trees shows the two sides of God’s Word, one the right hand side, and the other the left hand side. One part of God’s Word

PE23 was on one side of our Savior and the other on the other side (the Old on the left, the New on the right). He stands between the two, He is the dividing line between the Old and New Testaments.

"So I spake to the angel: ‘What are these my Lord?’ This is the word of the Lord to Zerubbabel." The Lord waited, and this would indicate that the Lord wanted to keep his people waiting for it. The angel did not answer immediately. A great many do not take this waiting in the spirit of the prophet; they get impatient; they do not say: "I will try to get some meaning out of this." The prophet was willing to wait, and the answer came: "This is the word of the Lord unto Zerubbabel."

Zerubbabel led many of the children of Israel back from the captivity in Babylon to aid in rebuilding the Temple (Ezr 2:2; 3:8-13). Our Lord Jesus, who delivers his people, is going to build the great spiritual temple, and Zerubbabel is here a type of Christ. "Not by might nor by power, but by my spirit, saith the Lord of Hosts." Many in nominal christendom make the mistake of expecting that God was going to do things by might (margin: army-numbers), and they Say:."the Lord wants things done in this way." Not at all! "Not by numbers, nor by power." Such is not the Lord’s arrangement, it is not numbers, nor power, nor force, but the Lord’s spirit which is going to and does count in His purpose for this age. God’s spirit accomplishes what man’s might and numbers could not accomplish.

"Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain." *(A mountain symbolizes a kingdom; and the one here represented as an obstruction before Zerubbabel typifies Satan’s kingdom—the dominion of evil under the prince of this world.

Zerubbabel typifies Christ. His name signifies "a shoot (or sprout) out of Babylon." Literally he was a son or shoot out of David and Jesse (as our Lord also is called), and secondly as a sprout out of Babylon(confusion) he was a further type of Christ, who was out of and yet separate from sin and all admixture of evil. Undoubtedly the people of that day understood Zerubbabel to be the "branch," or "shoot" mentioned in the vision of chapter 3-8, not realizing that Zerubbabel and Joshua were but types of Christ (sign-men), in whom the two offices of King and Priest would be combined.

Verses 9 and 10 blend the type and the antitype. Zerubbabel had begun the rebuilding of the literal temple, and the people understood that it would be completed by him. They might not then despise the humble beginning of the work, but rejoice to see it progress under his directing; realizing that the seven eyes (i.e. the perfect wisdom of God—seven represents perfection, and an eye represents knowledge—which holds survey of all the earth) were superintending all the work.

PE24 The real application of these verses is to Christ, who began the construction of the true Temple of God—"which temple ye are." His earthly ministry and the work of his followers have all along seemed small and weak, and far from what might be expected by any respecting so great a temple for so grand a purpose. But those who realize the situation from God’s standpoint can rejoice in the outcome, realizing the Lord’s promise that "the day of small things," the day of suffering, the day of trials, will soon give place to the Millennial Day of joy, perfection and blessing. The despised "little flock" which the world knows not, even as it knew not its master, will soon be glorified with him and share his Kingdom.—Z.W.T. Jan. 1, 1893.)* The kingdom of Satan will utterly pass away before Christ’s power, and the next age, the day of great things will be ushered in. Now we are like the great ocean; its usefulness depends upon the consistency of the molecules of water. If these were too sticky, too light, or too heavy, its usefulness would be much lessened, boats could not navigate it. So our usefulness by and by will depend upon the care we.take of the small things now. We must not despise the small beginnings of spiritual graces in our hearts, but cultivate them carefully, the small seeds of humility and love, etc., else we never will be ready for the great things by and by.* The headstone of this great Temple is our Lord, brought forth 1900 years ago. The "plummet," or plumb-line the perfect standard of righteousness let down from heaven, in Jesus’ hands (see Isa 28:17).

"The plummet in the hand of Zerubbabel with those seven lamps (verse 2). They are the eyes of the Lord," his consecrated church, because they view things from God’s standpoint, spiritually discerned. If we continue faithful here we will hold up the standard of righteousness with Christ Jesus. "Run to and fro through the whole earth." The truly consecrated run to do His bidding, are willing to go anywhere in the Lord’s service. The tribulation class may seek to do His will, but they do not run to do it.

Chapter 5: While the fourth chapter relates to the blessing, the fifth refers to the curse: "The Flying Roll;" the curse that has gone over the face of the whole earth. This curse is the immortality of the soul.

"Flying" shows the rapidity with which this false doctrine has spread.

It has been elevated by man’s hand to a spiritual place. No subject outside the Bible, no false doctrine has had so much written upon it to uphold it. It is called the ‘seed of Satan,’ because he is the father of lies. To this teaching, other lies have been added, built upon it, and still others till the system is like a great tree, with many branches.

The doctrine has had such a great influence on man’s mind, that one might expect it would be foretold in the Bible as to its effects in the church (deceiving spiritual thieves and false swearers). It has warped the mind of man. "I will bring

PE25 it forth:" God’s people are no longer deceived by it.

*Bro. Barton’s treatment of V. 7 could not be obtained clearly, so Tower extract used.

"Little drops of water Little grains of sand Make the mighty ocean And the beautiful land. "Little deeds of kindness Little acts of love Make our hearts grow heavenly Like that heart above.".

We should be able to give a reason for the hope that is in us to everyone that asketh us. No one of the reasons given below is a proof in itself, but taken altogether they are very convincing. If one wished to buy a house, and had decided upon the kind of house he wanted, and the price he could pay, the fact that the price of a particular house was suitable would not be proof that that house was the one wanted.

The house must satisfy all the conditions demanded. And so, if we found a belief that satisfied all the conditions and answered all objections, then we could feel sure that we had the truth, otherwise we would have doubts.

We believe we have the Truth because:—1—Our belief is scriptural. If they speak not according to this word there is no light in them (Isa 8:20). Others claim that their beliefs are scriptural, but they do not stand the test.

2—Those who hold to these views make so much use of the Bible.

The WatchTower literature is noted for its much use of Scripture.

3—It gives us a use for all of the Bible. Paul believed all the Scriptures (Ac 24:14). Many now neglect and have no use for the Old Testament, and many who do accept it as a whole reject parts of it. We have a larger use for the whole Bible than any other class.

4—It harmonizes the seemingly conflicting Scriptures, uniting the whole Bible, leaving no conflicting statements.

5—It leads to a comparison of Scriptures. No prophecy of Scripture is of private interpretation (2Pe 1:20)—is its own solution. The view is consistent with all that is said in the Word.

6—It leads to such a dividing of the Bible. Many suppose that it must not be divided; they suppose that the promises to the good and obedient are for all who are reasonably good, and that the punishments for the wicked are for all who are bad. As one man, now in the truth, said in one of his testimonies, before he received the truth, that he wanted to be an overcomer, to go up the Highway of Holiness, and to

PE28 be of that Great Company standing before the throne, having palm branches in their hands; not realizing that these three classes and conditions were entirely different ones..7—It is the only theme which gives a meaning to so many obscure passages. Few understand these at all. See Isa 65:20, one of the obscure passages. Why should the Bible tell us Adam’s age when Seth was born? Now that we see why, we see also that we could not do without it. The truth makes such passages full of meaning.

8—There is no harping on one class of passages. Adventists harp on the Sabbath, etc. The truth makes all points prominent, and cannot stop to play on one key.

9—It is not necessary to give special theological meanings to certain words in any passage. We give them their proper usual meanings, as the dictionary gives them. The Devil seems to have his own dictionary with which he succeeds in blinding many Christians, thus, in ordinary life, when one sees the word destroy he knows it means to blot out, to cause to cease to exist; but in certain passages (Psa. 145:20) when the word destroy is met, they say: destroy means to preserve everlastingly in fire and brimstone.

10—It makes allowance for an increase of light. The Bible shows that the light will increase. (Pr 4:18) Many boast that they know no more of the Bible than did their grandfathers. But the creeds were long ago fixed. Truth not only provides for the increase of light, but it contains all the light that is now due.

11—Those who believe it have so carefully investigated it, in most instances. Many men are more careful with money than they are of their faith. A man entering a church usually does not ask for a complete account of the tenets of that church, before he enters it. Few Christians have studied the tenets of their respective denominations.

Few Presbyterians could give a good reason why they are not Methodists. The Truth people investigate.

12—So many of those who accept it were once so bitterly opposed to it. Many have believed it because of the investigation which they made with a desire to overthrow it. One minister, who was warning his people, said "that all who read those books are convinced by them.

13—Our very enemies’ works help to support it. Mr. Wilson, author of the "Emphatic Diaglott," was a bitter enemy of the truth. He said before his death that if he had thought the Diaglott would be so much help to the Dawn people, he never would have published it.

14—The very arguments used against it are so puerile. One would be ashamed of such reason and argument if it were presented in every-day matters. The Christadelphians have issued a book called, "Russellism.

PE29 Exposed," and it contains the statement that, "Of course, if this doctrine of the Ransom were true, the rest of their belief would follow as a natural consequence." One can easily see that such a statement is a fine recommendation of the Dawns.

Mr. Moorehead, who has written a tract against the Truth, mentioned in it the very low price of the Watch Tower publications, the Dawns especially; and this statement has been used successfully to sell the Dawns in Sweden. So the arguments used against the truth, often help it.

15—It provides so much reading of the Bible. It sends people to the word. Notice the Bereans in Paul’s experience.

16—Those who believe it give such prominence to the Bible in their conversation, letters, and daily lives. It occupies all our time.

17—It presents a plan, just, wise and perfect, a plan incapable of improvement. Man’s works can be improved, but God’s work, never.

18—Its plan is superhuman, no human being or mortal could devise such a plan. It is wonderful, coming as it does from God, but it would be st ill more wonderful if it came out of man’s puny mind, as some claim, saying that it is only Bro. Russell’s idea. 19—It is so reasonable. The common belief of salvation is so crude, the latter could not have come from the same hand that created the Universe.

The truth is in perfect accord with what we would expect of the Creator of all.

20—It magnifies God’s character. Before we received the truth, the Lord was to some of us like a powerful giant. Now He is the God of love.

21—It gives such conspicuousness to Christ’s death. The record of Calvary is commonly used to stir men up. Some hold that His death and life were merely an example to us, something as the life of Washington is.

22—it answers our different questions: Why evil was permitted, what is to become of the heathen, etc?

23—It explains why God’s children have been found in nearly all denominations. Many cannot understand why. Each denomination used to teach that salvation was to be found only in its church. Yet they have had to admit that good people, just as good as in their church, have been found in other denominations. The call is now given: "Come out of her, my people." God has not been dealing with earthly denominations but with the true church, whose names are written in heaven.

24—It is so comforting..25—It creates such a respect for the Father, for Jesus, and for the Bible. People in the nominal churches sometimes are heard to swear, and to speak lightly of God and Christ. Evidently their belief does not create much respect.

PE30 26—It so completely overthrows the arguments of infidelity. Other theories try to do so, but with poor success. Mr. Ingersol’s objections are fully answered.

27—It so completely overthrows the theories of Christian Science, Spiritualism, etc. Many Orthodox have felt that these were wrong beliefs, but cannot tell wherein they have felt that these were wrong.

Orthodoxy is a half-way step to Christian Science and Spiritualism.

28—People are so afraid of it. In one case a little sister stirred up a whole town. It is as the Scripture says (Jos 23:10). "One shall chase a thousand."

29—The miraculous way in which many get the truth. In one case a certain brother wrote a letter to Bro. Russell stating how much he enjoyed the Dawns, how they had helped him, and the peace and comfort of heart they had brought. At the same time he wrote a letter to a distant friend and by mistake he placed the letter for Bro. Russell in the envelope addressed to his friend, and the friend’s letter went to Bro. Russell. The friend opened the letter he received, saw there was some mistake, and yet he read the letter over. He said to himself, "I wonder what it is that has so rejoiced this man; he talks as if he had made the greatest find of his life. I would like to know about it." So he sent to the office, got some literature, and is now in the truth.

Again: There were two sisters (after the flesh) living together, and they had been watching two birds building their nests in a tree. They watched them bring up their young and noticed their care over them.

Then, when the summer had gone, and the birds had left the nest, the sisters took the nest down and into the house, intending to keep it as a memento of the birds. While looking it over they noticed a piece of colored printed paper in amongst the other material of the nest. They took it out and found it to be a religious tract. They read it over and became so interested that they sent to the office for more literature and are now in the truth. Again: A shoemaker had a pair of shoes left with him to be repaired. Someone had left some of our tracts at his shop that morning. Finding a cavity in the heel of the shoe, he tore a sheet off one of the tracts (which he had not read), filled the cavity with it and put the new heel on over it. The customer came for the shoes, wore them for some time and then brought them back to be repaired again by the same shoemaker. The latter saw that they were the same shoes he had repaired once before. In repairing the heel he found the same paper which he had put in there some time before.

Being curious as to what it might be, he read it, became very much interested, sent for more literature and came into the truth. Soon after he sold out his business and became a colporteur.

PE31 30—The way in which further light comes, often without any effort of our own. The Lord’s hand is seen in it all. The light comes just when most needed.

31—The truth reaches each one at just the right psychological moment, neither too early nor too late. The Lord sends it when each is ripe for it.

32—Those whose a little of the truth usually see all of it, when they get on the right basis (the Ransom), it all follows so logically and simply.

33—The extent to which those who believe, see eye to eye. The Orthodox belief may usually be briefly stated. Yet, though it covers so little ground, there is great confusion. The truth covers so much ground on every subject that it would take much space to merely state it. The Millennium is a very confusing point to nominal Christianity.

We read "Thy watchmen shall see eye to eye." (Isa 52:8.) 34—It is corroborated by the signs of the times.

35—It explains the events around us:the differences between capital and labor, and the shaking in religious circles.

36—It makes the Bible inexhaustible. The churches usually make it very shallow. Their sermons are full of anecdotes, and the meat in them could be condensed into fifteen minutes. The preachers think the text easily exhaustible and think they must fill up with anecdotes.

37—It takes away the stinginess of salvation. The common belief, that only the church will be saved is a very stingy one. God is interested in and merciful to all men, and to all his creatures. Not a sparrow falls to the ground but he knows it.

38—It makes the work of salvation anything but a careless one. The general view, that a man will be saved if he lives a fairly decent life, makes God more careless in his plan of salvation than a farmer would be in hiring his help.

39—It is so unpopular.

40—It is evil spoken of. "Woe unto you when all men shall speak well of you."

41—The advocates of it are so few. It is a narrow way.

42—Those who believe it are so persecuted because of it..43—Its enemies are united against it, just as they were against Jesus when he was in the flesh.

44—Money is out of sight. The poor have the Gospel preached to them. The poor have but small chance in most of the churches of today. There is no begging when the money gives out, the work will stop. If money were in sight, there would be something wrong. The books are cheap, we are not working for money.

45—It costs so much of self sacrifice in worldly interests, reputation, etc.

PE32 46—Yet really costs so little. The cost is small in comparison to the blessings obtained now and those promised to us if faithful. It is so precious to us.

47—Only a certain class can appreciate it. Worldly wisdom or wealth is of no avail. (1Co 1:26.) The churches in general boast of their great men, and this is one of the proofs that they have not the truth.

48—Those who believe it put their religion before everything else.

49—Those who believe it do not get tired of it.

50—Believers have such charity for their persecutors. If our opponents were more generous and sympathetic we might think there was some power of God behind their religion.

51—Believers lives are in accordance with the truth as much as possible. The truth takes the cream of men.

52—Those accepting it are so wonderfully converted. Though we profess that we are not now trying to convert the world, yet we actually do more real converting than those who profess to make it their business. The truth, without specially trying to do so, can beat error every time, even though the latter make conversion its special business. The truth gives something better in return, for the giving up of sin.

53—Those unfaithful to it lose the light, as the Bible foretold.

54—It requires such consistency in church membership. In the churches many believe contrary to their creeds. Such act a lie, for they give their moral support to their creeds before the world.

55—It brings us so near to our Lord. We were not near the Lord before the truth found us, most of us.

56—It creates such a love for the Brethren.

57—It divides families, as our Master said the truth would do. Many families will allow a member to believe anything popular, be a member of any church, and there is no trouble. But let one of them.receive the truth and in many cases that one is cut off from fellowship with the rest of the family, the others will not associate with him or her; and in some instances that one has been driven from home.

58—It separates us from the world. (Joh 17:14,16.) 59—The world knows us not. (1Jo 3:1.) 60—It makes every believer a preacher. All are anointed to preach in one way or another. 61—The world itself watches believers so carefully.

62—It so wonderfully unites those who had been enemies before they had received the truth. Bro. Hay when in Canada was at enmity with another man. Soon after he received the truth, he heard that this enemy had also received it. He went right over to see him and they have been the best of friends ever since.

PE33 63—It unites such different characters.

64—Those who receive it recognize their unworthiness of the favor.

65—It leads to such sacrifice. In one case a brother in Colorado, 74 years old, is in the habit of walking forty miles from his home in the country to the town where a pilgrim usually comes. He never misses a Pilgrim visit.

66—The effect it exerts upon those who indirectly come under its influence, such as our families, acquaintances, friends.

67—The peace and happiness it brings, even in the midst of trouble.

68—If you believe it, someone will certainly call you crazy. So they called Jesus. "He hath a devil." (Joh 7:20; 8:48,52); and the apostles at Pentecost (Ac 2:13); and Paul (Ac 26:24). Bro. Edgar, before he received the truth, was once sent as a physician to test the sanity of a sister who had received the truth, and he became as crazy as she was, for he got the truth from her.

69—The Lord has, to such a large extent used one channel for dispensing the truth. In a small banquet or a picnic there may be many cooks and laborers. But in a great banquet it is necessary to give chief authority to one head and so have order in everything.

Thus all down the Gospel age, since the early church, the truth has come through many channels, but at the great banquet at the end of this age, when Christ, Himself is serving us, it is absolutely necessary that there be one principal channel through which the meat in due season may come, that all things may be done in order. It was foretold that there would be one servant who should have charge of all goods. (Mt 24:45-47; Lu 12:41-44.).70—The truth came in exactly the manner foretold. We believe the "seven thunders" of Re 10:3,4 are the seven volumes of Millennial Dawn. 71—It comes from the United States. The further unfolding of truth is each time further west. First, Jerusalem, then Rome, Switzerland, Germany, Holland, England and Scotland, United States. The light of truth progresses westward, just as does the light of day.

72—It came exactly at the time prophesied, at the end of 1335 days.

73—It is so thoroughly in harmony with true science.

74—It is corroborated by the Great Pyramid.

75—It advocates show the same spirit as did the early church.

Meetings are held in homes, no outward show.

76—Believers are being continually confused with every other religious sect. Some have thought us Mormons, Adventists, etc. The world knows us not.

77—There are so many points in common between it and the ‘Heresies’ of the Dark Ages. Aryans were then persecuted because they did not believe in the Trinity.

PE34 78—It dispels confusion and sets things in order.

79—It gives courage.

80—Many who do not believe it only wish they could.

81—Those opposing us are so generally lacking in the spirit of consecration.

82—It agrees with the original manuscripts. 83—Those who persecute believers think that they are glorifying God by so doing. (Isa 66:5.) 84—It sets such a high standard of righteousness.

Ro 8:28

Our text is a very appropriate one, very comforting and helpful. It begins with "And," thus implying a connection between what precedes and what follows. In verse 27 we are told that God knows something, that he searches all hearts and he knows the mind of the spirit. God does not judge according to the outward appearance, and glad we are that that is so, if it were otherwise we could not stand.

He knows the mind or intention of our spirit.

We would be misjudging God if we judged Him by outward appearance, the evil and trouble we now see on every side. We should judge of Him by His intentions, and these we find expressed in His word. "The Lord will do nothing, but he revealeth his secret unto His servants, the Prophets." (Am 3:7.) Many believe that if God really loved us there would be no evil and sorrow about us. On the contrary it is one of the greatest proofs that he does love us. We have three great proofs of His love: 1, He have his Son for us. 2, He allows all the evil and sorrow that we have. 3, He will give us wonderful blessings in the future.

God does not cause the evil. He has power to prevent it if He would.

He could stop all sin in an instant, and since He has the power and yet does not use it, then He permits it for some reason. God does nothing without a good and sufficient cause (Eze 14:23), and these reasons will redound to man’s blessing, and to God’s glory. Therefore it is not because God is indifferent, or does not care, that all this evil has come upon us. To Adam, God said, "Cursed is the ground for thy sake," that is, the rest of the earth (outside Eden) was left in that barren, cursed condition for man’s own good. How awful would it have been for the race in its fallen, sinful condition, if it had been allowed to be in idleness! "Behold, this was the iniquity of Sodom; pride, fullness of bread, and abundance of idleness was in her." (Eze 16:49.) Therefore God took them away as He saw good.

PE36 A man does not realize the value of a home, until he loses it. Adam appreciated Eden most after he lost it. If he had been allowed to return he would have valued it highly. We do not rightly value our health, happiness, homes and sight until we have lost them. The evil and suffering and sorrow seem awful while we are passing through them (Heb 12:11), just as a child feels that its parent is cruel and hard hearted, and the punishment more than is needed, while it is being punished. But in after years he looks back and rejoices for those corrections, by the parent, for they kept his feet in the right path, and taught him to do right.

How much of all the sorrow and pain and suffering that is in the world did you ever see? Only the small portion about your own home, or if you traveled, then it was only a small portion. While we know so little and see so little, God sees it all. His eyes are over the evil and the good. He knows what pain and anguish burdens that heart, he knows what caused that terrible accident in which so many lives were lost, and so many homes robbed of their dear ones, he knows what caused that little one to die and broke the mother’s heart..It is said that every heart knows its own bitterness, but God knows the bitterness of every heart.

How much grief does sin cause you, how much pain does an untruth give you? You have heard them so often that it does not hurt much.

How many tears did you shed for the troubles and sorrows in Europe?

Very few, for none of your loved ones were there, none of the sufferers were near and dear to you. We have become selfish and hard hearted through the fall, and it is only when these evils strike near us that we sorrow and are pained much. But God feels them. It was His loved one who sinned, it was His dear one who was killed, or whose heart was broken. While our heart is hardened and our views and sympathies narrow, God’s heart is not hard. He who is the source of all that is good has a heart infinitely more tender and sympathetic than ours. He feels every ache and pain and woe of us all. He knows all the sorrow and sin.

Every untruth, every sin is terrible to God; He suffers grief and pain for it all. At the time just before the flood, God did not repent that He had made man in the sense that we use the word now. He was grieved, displeased that man had become so corrupt, and determined to give the race a new start, and in love to permit man’s sin to go no farther. Sin is more awful to God than to us. We suffer for only a few years, thirty or forty, or three score and ten, but he has suffered for six thousand years. We get used to it, He never can get used to it. He sees the awful sights and sounds, he hears the children cry for bread, he sees the tears which are shed, all the woe and grief and misery.

Not a sparrow falls to the ground but He knows it. (Mt 10:29-31; Lu 12:6,7.)

PE37 Yet, in His great love, He says: "If enduring this will help my dear ones the better to enjoy the blessings of eternity, then I will go through it, I will endure it." It costs him nothing to give blessings, but it is infinitely harder to withhold them. If you saw your child longing for a Christmas present, and you had the means to give it, which would cost you the most, to give or to withhold it? Sin now costs God, for the past six thousand years, more than it will cost him to shower blessings to all eternity. Who, then, has suffered the most, who has endured the most anguish?

"We know" only a certain class knows, the wheat class. This may sound very egotistical, but it is actually the reverse. It requires humility to believe that we can know. To state the opposite is egotistical, to say that we do not know even when God says so, is putting your own judgment before God’s word. We know some of the things we read about in the newspaper, we did not see them happen, . yet we believe that they did happen. How much more should we credit the word of God! We know also by evidence and experience.

"We know that all things, etc." We do not know all things, nor all of the Bible, but we know this special fact.

"We know that all things work, etc." Not merely religious things, but all our woes, our sickness, our health, our poverty, wealth, enemies, persecutions, etc., all. How much easier this would be to endure if we only knew thoroughly that all these work for our good! We often have much trouble and sorrow because we do not know. Let us watch and study that we may know.

"All things work." There is no idleness, to the class mentioned they work for good.

"All things work together." In the world things work out of harmony.

Not so with Christians, these things never work contrary to them, but all together. No matter how they may seem to work, we should have fait h that it is for out good. To many God’s work seems confusion, they cannot understand it, but bye and bye we all shall know and understand, and know as we are known. God never causes a needless tear. Now we see as through a glass dimly.

All things work together not to make our path smooth and easy, but for our good. To our health, bodily comfort? No! We remember that Solomon, because of this choice of wisdom, received everything else with it. What would we wish most for? Our greatest desire is to see God occupy that place in the hearts of His creatures which he deserves to have, our greatest desire is to see Him glorified. What would we desire for ourselves? A character like that of Jesus, as gentle, as loving, as merciful, as good to enemies as his character; that is most to be desired.

PE38 When we first entered the race the prize appeared to take up all our hopes, we wanted to win that prize. We did not discern the goal as clearly then as now. But as we progressed in the race, we saw the goal more clearly, saw its beauty, and its inestimable value; and then we began to strive to reach the goal for its own sake, as we saw how much to be desired it was, what a blessing it would be to have a character like Jesus; and we left the prize to the Father, knowing that His promises are sure, and that if we reached the mark the prize would be ours. Who would not want to reach that goal of perfect love? In Ro 2:7 we see that the glory (character of Jesus) and the Honor (commendation of Jehovah) are placed first, and the prize, immortality, is put last; the other two must be attained first, before the prize can be given. Our Father loves this spirit, and we should strive to have it; we can leave the prize to his care, for he is Just..ro 5:3. "We glory in tribulation," not as fanatics, but because it works out for us a far more exceeding and eternal weight of glory, making us more like Jesus. Tribulation worketh patience, while we long for the end of our course and this dark night to be ended, enables us to patiently wait God’s due time. Blessed are they who hunger and thirst after righteousness, who long for it. Such are willing to pay a good price to get it. Many want righteousness, but there are few who hunger and thirst after it. The Lord does not give righteousness to those who regard the cost. We must be willing to endure anything, sickness or loss of property, etc., in order to obtain it, saying: "Lord, let the trials come, I must have the character at any price."

The word does not say that all things are good. Sickness, disease, troubles are not good; but they work for our good if we love God and are called according to His purpose. How can we love our enemies if we never have any enemies? How can we learn patience, if our patience is never tried? Those who love wealth think that to gain wealth is good; those who love power think that to be powerful is good. Those who know God and who love Him will want to be like Him, that will be for their good, and our good. But knowing God and knowing about Him are quite different from each other.

We look at one another through our eyes, but we look at God through our hearts, and so our view of Him will depend upon the condition of our heart. It is like looking at the world through a colored glass. If you use a red glass, everything looks red, the trees, the flowers, sky, houses, people. If we use a blue glass all these things will look blue.

Likewise if we look at God through a hard, selfish heart, we will not see a kind, loving God. Take for example the case of a father who is always harsh and cruel to his children, who punishes them severely

PE39 for little things, so that they fear him rather than love him. They dare not make any noise when he is around. So he has lived his life, and when he is on his death bed he fears to die, fear of the recompense beyond the grave, fear that God will deal out severe punishment for his sins, and will show no mercy, makes him terribly afraid. Why?

Because he looks at God through a harsh, cruel heart, and hence sees only a stern, unrelenting God. It has been truly said that a man’s character or disposition is shown by the way he speaks of others.

Suppose a brother who always takes one of the front seats in every meeting is viewed from the standpoints of two other brethren. The first one, who has a natural tendency to put himself forward, and finds hard work in overcoming it may say: "Look at that brother, he always takes a front seat so everyone will see him. He wants people to notice him. I think he is proud." The other one who is more meek and humble and generous minded may say: "What an earnest brother that is. He is always so attentive and takes a front seat so he will not miss anything the speaker says." Hear then are two opposite views of the same action of one person; the heart of the first brother was evidently affected with pride not yet conquered. While the heart of the meeker brother was measurably free from pride. Thus the condition of our heart influences all our judgment. "Unto the pure all things are pure." (Ti 1:15.) If our heart is clear and failings of others to something else than to bad intentions. Therefore it much behooves us to look at the world through a clear glass that we may see things in their true colors; to get a pure, clear heart, that we may know God aright, and may view our fellow men generously, justly, knowing that we ourselves are imperfect and blemished. If we look at God through such a heart, which is in harmony with the Word, how glorious and beautiful He appears. We think that the stable in which Jesus was born was too dirty a place for Him who was to be King of Kings and Lords of Lords. And so it was, but the hearts of many of us, when He found us, were far dirtier than that stable. "He that hath this hope in him, purifieth himself, even as He is pure."

Jesus said: "He that hath seen me hath seen the Father." He was a photograph of the Father; so we want to be copies, photographs of Jesus, and thus be likeness of the Father. We cannot say that we are now, but we hope to grow. We want to be better likeness of Jesus every day, changed from glory to glory. (2Co 3:18.) The likeness will be exact in the resurrection, we will be satisfied then. (Psa. 17:15). The photographer puts the photo in a bath of chemicals, to bring out the likeness of the original, sharply and clearly. So God puts us in a bath of troubles, trials, testings, difficulties and persecutions, to bring us more

PE40 and more into the likeness of Jesus, and we should be able to see our growth.

Christians should be blessing gatherers, to gather blessings from sickness, persecutions, troubles, etc., continually building up our characters according to the grand pattern. Bees gather honey only from certain flowers, but we may gather from all sources. Men are like nuts, some are easy to break and to get the meat from, others require much hammering to crack and the meat is hard to get out. We need these experiences, for from some we gather patience, from others meekness, faith, etc. We will need patience in the next age, for it will require a great deal of it to give the incorrigible their full hundred years of trial. It does not matter how the blessings come, as long as we get them. A man does not squabble over the looks of the messenger who brings important papers for which he has anxiously waited. He is only too glad to get them..There is no room for murmuring or rebellion. Let us cast the word "disappointed" out of our vocabulary, for all things work together for our good.

We find that many diseases of the flesh have their counterparts in the condition of the spiritual health, and a study and comparison of these diseases of the flesh and of the spirit may help us the better to analyze our own spiritual condition, to find out the trouble, if there be any, and then to remedy it. First let us consider what are the aids to our health, and we come first to:—Knowledge is necessary if we are to maintain our physical health. We cannot eat anything that comes along, be careless of rest, exercise or cleanliness and then expect to keep in good health. A knowledge of what the body needs and when to take what is needed is necessary to our good health. Likewise we cannot neglect our spiritual food, or rest, or exercise, if we wish to have spiritual good health. Knowledge of our condition, of what we need and where to get it, and of the proper regulation of food, rest, and exercise is necessary to our spiritual health.

The presence of the Great Physician, the frequency of our visits to Him. We should go to him often not only for ourselves, but for others. If we had a child who, through injury, became unconscious, we would not think of waiting until he regained consciousness, and of then sending him for the doctor. We would summon the doctor ourselves, as soon as possible. Likewise, if a brother or sister have some spiritual illness, and is unconscious of it, we should not wait until he sees his error and then let himself pray for help, but we should bear him up before the throne of Grace, that he might receive the attendance of the Great Physician.

PE42 Word to keep ourselves spiritually clean ("Washing of water by the Word" Eph 5:26); and we must use warm water, that is, put zeal and determination into the cleansing and study.

The Lord never sleeps. "His eyelids try us". How? Suppose you were the proprietor of a store, and you suspected that one of your clerks, who seemed to work all right when you were around, was very careless and negligent when you were away. And one day resolved to try him, so you went into the back of the store and sitting comfortably down, closed your eyelids as if you were going in for a nap. Suppose that after a while, the clerk thinking you were asleep, should stop working and take it easy for awhile, not tending to business. Now you have found him out, and you say, you do not want such an untrustworthy clerk to work for you. While you were asleep there your eyelids tried him, you only seemed to sleep. So the Heavenly Father often seems to withdraw His presence from us, to sleep; but really He never sleeps, nothing is hid from him. So even when he seems to have left us, and we seem alone, He is only trying our faith, our patience, our loyalty to Him. We know that He is always with us, for He hath said: "I will never leave thee nor forsake thee."

In the other side of the picture was the same rock, but here the woman stood above the rock and her face was cheerful and happy.

Underneath the two pictures were words to this effect: "Is you life a happy one? That depends upon whether you troubles are above or below you. Where are your troubles?"

In one of Bro. Barton’s pilgrim tours, he came to a town where the Friends met once a week for a testimony meeting, and formerly this meeting had always been very solemn and sad. The Friends all told of their troubles and sorrows, and there was weeping and some sobbing, etc. One of the sisters had a husband who was not at all interested,

PE43 did not pretend to be a Christian. One night he decided to attend the meeting, and the Friends were quite surprised. The meeting was of the usual character, some crying and sobbing, and very sad. During a pause the man rose and said: "I am glad to be here tonight. My wife has often spoken about ‘The Great Tribulation Class,’ and I could not understand what she meant. And so I am glad to have met you people, for this certainly must be the ‘Great Tribulation Class.’" The Friends took the hint and held no more tribulation meetings, but pleasanter, happier ones.

So if we have troubles let us stand above them, and not try to put one end of our cross on our brother’s shoulders, but to cast all our care upon God for He careth for us. If we have joys, let us tell them, that we may make our brother’s path lighter. It is right to bear one another’s burdens, to be always willing to help, but not to force our sorrows upon others. Be a helper not a hindrance.

The care and medicine of the Great Physician. We expect that the advice of our earthly physician is the best for us, then how much more should we trust to the advice and care of the Great Physician.

Suppose a man who has received a severe wound goes to the doctor to have it dressed. The doctor says to him: "That is a serious wound, it will have to be cauterized to prevent blood poisoning." The man answers: "Oh! No! Doctor that will be too painful, I could not endure it. I will wait." So the man goes away, hoping that the wound will heal of itself, but it gets worse and finally blood poisoning sets in, and the wound becomes so painful that the man finally decides that he would be willing to endure cauterizing if only his wound would get well. So he returns to the doctor saying: "Doctor I guess you may cauterize this now." The doctor examines the wound and says: "My dear man, it is too late to cauterize now, blood poisoning has set in and you will have to lose your finger." "No! Doctor I can’t lose my finger, I can’t endure it, No!" The doctor warns him of the consequences of his course, but the man won’t listen, and goes away fondly hoping that finger will get well. But it gets worse, and the man returns to the doctor. "Doctor I am willing to have my finger cut off now." But the doctor, looking at the finger says: "You have waited too long, the poison has got into your hand, and I shall have to cut the hand off." But the man is unwilling to lose his hand. "What an awful thing it would be," he said, "not to have any hand!" And he goes away, but returns after awhile, for he can endure the pain no longer.

But the doctor says: "It is too late, the poison has got into your arm, and you will have to lose your whole arm and it is doubtful now if your life can be saved at all." So it is spiritually. God recognizes that some have bad wounds, bad inclinations in some particular direction, and sometimes sees it

PE44 necessary to cauterize, to burn away the dead flesh by painful, burning experiences. Sometimes the flesh will cry out: "Oh, I can’t endure this, it is too much, Lord, I cannot," and we refuse to be healed. What is the result? The condition grows worse, and the Lord may find it necessary to amputate health or opportunities. If we will not be healed, if we do not submit willingly to his care, our condition may reach such a point that our spiritual life itself may be in danger, in danger of the Second Death. Let us therefore attend to these spiritual wounds, or sores, and submit willingly to his care, for He will not cause us needless pain, His love is too tender for that.

We need also to properly analyze our trouble, that we may get the right medicine from the medicine chest. Some of the Lord’s people sometimes get the wrong medicine for their ills. Consider the case of two brethren, one of whom has very little ability in any direction; he is awkward in body and in speech, and when he gives a testimony he stumbles over his words and takes a long time to say very little. The other brother, well educated, and somewhat sensitive, finds the first brother’s awkwardness very hard to bear, and says: "I like to hear someone talk who knows how, and if a man cannot speak clearly let him keep still." So he goes to his Bible to see what to do in such a case, and comes to (2Th 3:6) "Withdraw yourselves from every brother that walketh disorderly." "There, that’s what I’ll do, I’ll not associate with that course brother, nor have anything more to do with him." What is the trouble? He has taken the wrong medicine, he did not properly analyze his own condition. Pride was the trouble with him, and he should have found medicine for that.

The tongue is a faithful servant, but a hard master. If we find our tongue given to pride, boastfulness, back-biting, it indicates that we need heart medicine from the word. "As He who hath called you is holy, so be ye holy in all manner of conversation." (1Pe 1:15.)

PE45 we make a mistake which others know about, and not when the error is a hidden one, this is a symptom of pride.

They have not faith enough in the fulfillment of God’s promises. Such are mentioned in (2Pe 1:9). This is akin to blindness. There is also a spiritual far-sightedness which can see and think upon only the joys of the future and is blind to present opportunities and spiritual privileges. Let us have our eyes anointed with the eye-salve of meekness from the Great Physician that we may discern aright. Then we shall see clearly not only the great blessings bye and bye (Rev. 3:21), but also see the blessed present opportunities for service now, and the present joys.

During the thousand years when he will be bound, there will be plenty of time for him to repent, but the scriptures indicate that he will be only hatching plots whereby he may yet get the victory.

So pride acts upon all and blinds the unconscious victim more and more. If pride is in our hearts, and we are wrong in any matter, it will.prevent us from seeing that we are wrong, and we will be sure that the other is wrong. Those who have this disease usually do not know that they are proud and haughty. Let us keep our eyes anointed with the Great Physician’s eye-salve of meekness, that he may see clearly.

PE46 indigestion which has no taste for the ransom or washing by the blood, but believes only some of the deeper prophecies etc., which such as are afflicted with this disease think can be understood on another basis than the Ransom. And there is also a spiritual indigestion which can believe only the milk of the word and cannot digest the stronger meat. The healthy spiritual condition can use and appropriate the whole of the word.

Fever is like impatience. Let patience have her perfect work. Have patience that God will work in the hearts of those searching for the truth. Be zealous but not hasty. Even when there seems to be no fruit to your labor, have patience. It may be that God hides the fruits of your labor from you, for your own good, and again remember that while you may be instrumental in planting or in watering, yet it is God who giveth the increase; that is His part, not yours..

Ps 116:12; 118:27

The ten lepers whom Jesus cleansed over 1900 years ago, being told to go and show themselves to the priest, found as they went that they were cleansed. One of them in gratitude returned to Jesus and thanked him, but the others went on their way. Jesus said to him who had returned: "There were ten cleansed, but where are the nine?" And he who returned was a Samaritan.

Today there are thousands of Christians like the nine lepers, but very few like the tenth. They are glad that Jesus did so much for them, but they are not willing to go out of their way for him, not willing to sacrifice for his sake. The tenth leper went out of his way to return thanks.

What are his benefits to us, mentioned in our first text? Everything which we have that is worth having, all the good that we know, all that we hope for: for life, though now fallen, yet what we have we owe to God; these bodies, our eyes and ears, and all the good things that we hear or see; our minds and all our good thoughts. We owe for every mouthful of food, for clothes, for homes. God gave man the ingenuity to build houses. We owe for the gift of his dear Son. How much would it cost us to give the life of our child for our enemy?

Then how much more it would have cost him none can conceive; he could not have given us anything dearer. We owe for the Bible. All that we owe to others is not to be compared to what we owe God.

The spirit which would do nothing for God, when he has done so much for us, is a despicable one. We cannot estimate our indebtedness to him, for the better we know him the greater our debt appears. What then can we render unto him for all his benefits? We never can fully repay him. Let us consider, for example, the case of Mr. Smith who owes Mr. Jones $100,000, and all he has in the world is his little home and his store, which together amount to not over $500. Mr. Smith certainly cannot pay the debt, and he recognizes that fact. So he goes to Mr. Jones and says: "Mr. Jones I owe you $100,000, but I cannot pay it, for all my possessions do not exceed $500 in value. But to show you that I would

PE48 pay it if I possibly could, I will do the next best thing. I will turn over to you all my property, worth about $500, as part payment of my debt. That is all I am able to do." Mr. Jones answers: "I know you cannot pay the debt and so I will consider this amount as payment.

Yet as I do not need the property I will put it under your care to be used in my service, you being the steward."

We have given all to God, all that we have and are and hope to be.

We belong to him; our time, money, hands, intellect are all his. Yet he has not actually taken these, but has put us as stewards over our former possessions. He now has the right to say what shall be done.

He restores our goods to us to be used in his service.

What then may we give? (1Co 6:19,20; 10:31.) 1—Our body (Ro 12:1). Once we chose our paths, and what our hands should do; we said what pleased us or what was bright and popular. But our life, and hands and feet, our tongue are now his. We should not say anything which we would be ashamed to say if he were visibly present.

2—Our mind (1Co 6:20). Once we were very careless about our thoughts, now we strive to think of the things that are pure, good, lovely. We have no right to think of things displeasing to him.

Christians are ashamed to offer God any less than all they have. Our life, though imperfect, is his and would be if it were 100,000 times better than it is. The Christ ian has nothing for he holds it all for the Lord, yet by faith he possesses all things. Christ is the head of the church, which is his body. The head controls the body, directs its every movement. This is what it means to be a member of his body; he controls us. Our consecration affects all our life and possessions. It is a very narrow way and we have to look to our footsteps. A man can ordinarily walk along a plank 6 inches wide without difficulty, but if he were intoxicated a 20 foot sidewalk would not be wide enough for him. So if we are clear, single-eyed we may walk that narrow way, but if we become intoxicated with the deceitful riches and pleasures of this world, we will not be able to walk it. "Many are called but few are chosen."

It will not be an easy, popular way. From the world’s standpoint it costs much in the way of sacrifice, difficulties, persecutions, self-denial and cross-bearing. We can live godly according to the estimate of the world, but it is a different thing, and not so easy to live godly in Christ Jesus. He often wants us to do things which may cost the loss of earthly possessions, or poverty or hardship. Here comes in our second text. Who can live such a life, and how?

"Bind your sacrifice even to the horns of the altar." There were four horns on the brazen altar and hence four cords. If we bind our sacrifice with these four cords we can do anything which comes before us. (Php 4:13.)

PE49 The horns were to keep the sacrifice in place, the latter being bound with cords to the horns. It was easy to bind a dead bullock, but not so a living one. Ours is not a dead sacrifice, but is very much alive.

When we begin to sacrifice we feel the hot coals burning away some of our pleasures and comforts.

1—The cord of love (1Jo 4:18). Love has no fear. When a child is taken ill with a dangerous disease the mother does not fear for herself, but is willing to risk her life for the love of the child. We are willing to sacrifice the most for whatever we love the most. It is always a question of which do we love the most. How much do we love God? More than our neighbor? Then we would not consider what our friends and neighbors would have us do, but would say of God, "What would thou have me to do?" We must love him better than the approval of the world. If we love him with all our hearts then we will serve him wit h all our heart. Some trials cause us to shrink, but love for the Father and for Jesus comes to our aid. Let us love not in tongue only, but in very deed and truth. How much are we willing to sacrifice for God? Are we in the Truth only, or also of the Truth? If we are only in the Truth, then what we have is only knowledge, but if we are of the Truth then we have gained the spirit of it also. Many waters cannot drown love (Cant. 8:7).

A cord is something specific, and is made up of a number of strands.

This cord being love, the strands are: love for God, love for the brethren, for our neighbor, for the world, for our enemies. The strength of the cord depends upon the way in which the strands are introduced and woven together. We distribute tracts because we love our brethren who are yet blind. God loved the world while yet it was in sin (Ro 5:8), hence we also should love them. Many sacrifice much to enable the physically blind to see, how much more would we sacrifice to help our spiritually blind brethren?

2—The cord of Faith, Trust, Confidence. The strands of this cord would be: faith in the precious promises of the Bible having reference to the present life. We remember Paul’s thorn in the flesh, and how God’s grace was sufficient for him, so that he could say that he gloried in his infirmities most gladly (2Co 12:5,10). What do these promises mean to us? They are given for us to feed and live upon. If our next trial is 1,000 times greater than any previous one, grace 1,000 times greater will be given. The Bible gives us grace. In the dark ages by these promises God enabled even the women to suffer tortures.

The Lord is our shepherd, we shall not want. We often think that we want better health, etc., but God knows best. We have nothing to fear; let us remember God’s care over his own in the past: The passage.

PE50 of the Red Sea; Daniel and the lions, and the lessons of our own past lives. Let us realize that it is only God’s grace which has made us as good as we are. How can we show him that we are thankful for his grace? By accepting and using the grace in the way he sends it. (Jas. 5:10,11.) 3—The cord of Hope. The strands here are the precious promises of the future life. Our light afflictions work out for us a far more exceeding and eternal weight of glory. Our present sufferings are not worthy to be compared to the glory which shall be revealed in us. If others sacrifice willingly for earthly blessings, how much more should we be willing to sacrifice for the heavenly glories.

Let us suppose that a certain man lived between two railroad stations.

The road to the nearest was smooth and easy to travel; while the way to the other was not much used, and was covered with stones, was muddy and very hard to travel. One morning the man received a message stating that if he would be at the nearest station to meet a certain train a man would restore to him a $1 bill he had borrowed some time ago. And as he was getting ready he received another telegram asking him to meet another wealthy man at the distant station at such a time, who would hand over to his use $1,000. Have we any doubt as to which way the man would go? Would we not think him very lacking in discernment if he preferred the easy road with the one dollar at its end, to the rougher one with the $1,000 at the end? So we should be willing to sacrifice if only restitution were offered, but when such an incomparable glory is held out shall we draw back because of the roughness of the way? Surely we would then be devoid of judgement.

4—The cord of Joy. The strands here are the present joyous and blessed experiences. No followers of earthly pleasures ever enjoyed a small part of what we enjoy. We exchange things worth nothing for those worth everything, dirt for diamonds, poor friends for friends worth having. By our loss we gain far more than we had before. We receive now a hundred fold for what we have left, even though we left fathers, mothers, sons or daughters. This does not mean that if we leave a house we will get a hundred houses, etc., but we get something worth a hundred times as much. Grace will be multiplied unto us. We must do the adding and God will multiply blessings and favors. We should count the cost not only first, or last, or in between, but every day, for we learn daily to count more correctly. At first we overvalued what we would lose, and undervalued what we might gain; the cross was then so heavy, but it is lighter now. We cannot estimate the value of the reward. There is a reward now for every act of faithfulness, besides our future glory. We cannot see our cross if.we are continually nailed to it. The more we pay our Lord the more we shall see that we owe him, until it reaches

PE51 out into an eternal debt of gratitude.

So let us pull the cords tight, even if they do cut the flesh. What will it matter? For the toils of the road will seem nothing when we come to the end of the way.

Lu 16:19-31

In Revelations 17,18 we read of a certain very wicked woman called "Babylon the Great." It is generally believed in Protestant churches that this is the great Apostasy. The true church is also compared to a woman, a pure chaste virgin, but Babylon the Great is a vile degenerate woman. Just as surely as the woman represents the great apostasy, so surely does the cup represent the Bible, containing the water of life, divine truth. Nothing is said against the cup, there was nothing wrong with it, but the abominable things put into it were without divine authority. She introduced the abominable idea that God instituted man, the Pope to the head of God’s church, that men should worship the Virgin Mary, and that they should confess their sins to the priests. There is not the slightest scriptural support to any of them. Martin Luther perceived that this was the case, and started the work of cleaning the golden cup of the errors attached to it during the Dark Ages. He stopped before it was cleaned, so others took up the work to carry it on, and the cleaning has continued to the present time. We call these our brethren, although we are not Lutherans or Baptists, for they have the characteristics which we would expect to find in the true child of God. We also have this desire to see the golden cup cleansed, but it has not yet been cleansed.

One of the most abominable things put into the golden cup has not yet been removed, namely that our Heavenly Father has promised to torment nearly all of earth’s billions through all eternity. This was put in to frighten the heathen into the church. No one could be so full of sin as to deserve such a punishment. This idea more than any other has made many infidels. Nine out of every ten infidels have been made such directly or indirectly by this dreadful doctrine. Any one who believes this doctrine is near to infidelity. This is not a part of the golden cup, but was put into it. None who really believe in Christ as the sacrifice for sins can believe this doctrine. If the penalty for sin were eternal torment then Christ would have had to suffer it in order to pay the penalty. There is no eternal life for the wicked (Psa. 145:20), so they cannot.

PE54 suffer eternal torment. All who have eternal life will be in harmony with God (1Co 15:28; Ro 6:23). The Bible presentation of God is everywhere that He is love. He would not allow the eternal torment of any of His creatures. Moloch, a heathen idol, has great arms which were heated and children put into them as secrecies, and God declares in (Jer 32:35) that such a thing as that never came into His mind. If any were eternally tormented, all would be, for the knowledge of what the evil were suffering would be torment to the righteous. God’s indignation and anger will cease with the destruction of the wicked (Isa 10:25), for all the wicked are to be destroyed, and none will any more cause Him to be angry. (Re 21:4,8) Pain will have accomplished its mission, and shall be no more.

It is very easy to say that Hell is the place of eternal torment, but it is not so easy to prove it. A man who dies goes to hell, the grave, the tomb. Our savior when he died went to hell (Ac 2:27), but God raised Him out of hell the third day. None are put alive into hell. All the incorrigible will be returned into hell. While it is God’s purpose to bring all out of hell, yet the willfully wicked will go back to the second hell, the second death. There is a resemblance between the first and second deaths, hells, but there is a difference too, because there will be a resurrection from the first, but never from the second.

There is a likeness to fire and brimstone, because these are so destructive, no form of life can withstand its destructiveness. Those who die in the second death will die as the beasts, who perish in corruption. We believe in hell, but not in eternal torment. Many Jews rejected Jesus because they could not believe that He was right and their Scribes and Pharisees were wrong. They rejected the Apostles also. It was just the same with Martin Luther, the people could not believe that the Catholic priests were wrong. We believe in a hell not because great men have believed it, but because the Bible teaches it.

Those who believe in eternal torture have only eight passages in the Bible which seem to teach it. Of these eight every one is highly figurative, not one of them is a straight statement. Two are from Revelations, a book they do not pretend to understand. Rev.14:10,11; 20:10.) The Adventists find that there is no eternal torment taught in the Bible, so they understand more of this book than those who believe that doctrine. Of the other six: Two are in the parables of our Lord (Mt 25:31-46; Lu 16:19-31), two more are His statements (Mr 9:42-48,49), one in Isaiah (Isa 66:24), and one in Jude 7. (see Isa 30:33.) Paul said he was not ashamed to declare the whole counsel of God, and in all that he has written he has not mentioned eternal torment, while he has touched on every other doctrine of theology. Surely he would not have.

PE55 failed to speak of it if it were true. He did say: "Our God is a consuming fire" (Heb 12:28), but not a preserving fire.

Lu 16:19-31: This is a parable, though it is not called a parable, for it is not a literal statement. In a parable the thing said is not to be understood as the thing meant. The rich man represents one class, and the poor man another class. The rich man is the class to whom Jesus was speaking, the Jewish nation. It is customary to compare nations to men; we call the United States, ‘Uncle Sam,’ and England is called ‘John Bull,’ Turkey the ‘Sick man of the East.’ So the Jewish nation is compared to a rich man because she had enjoyed much more of God’s favor and blessing than had any other nation; to them were given the promises of God, and the just laws which placed their social condition far in advance of that of any nation of that day, and also the patriarchs and prophets (Ro 3:1,2; Ac 3:25,26). Where was there another nation to which was shown so much of God’s goodness? The rich man was clothed with purple and fine linen. Purple represents royalty, the royal family from which the King was taken; Israel was a royal nation. (Exod. 19:5,6.) Fine linen represents their righteousness; they were not actually righteous, but typically, reckonedly so, because of their sacrifices for sin. (Le 16:29-31.) Where was there a nation which favored so sumptuously as this on the messages of God sent to them? (De 4:6-8,32-34.) From this view the whole parable is easily explained. In Mt 12:36 we read that every idle word that men shall speak they shall give account thereof in the day of judgment. If this parable supports the doctrine of eternal torment than over half the words in it are idle words, but our Lord spoke in no idle words. This explanation is the only one which makes use of every word. The dog was an unclean animal to the Jew (Le 12:27), and the epithet was often applied to the Gentiles by the Jews. The beggar would represent those Gentiles who afterwards accepted Christ. The wall would represent the Law covenant (Eph. 2:14); the gate, circumcision; those outside the gate, who did not circumcise, the Gentiles; Beggar, those Gentiles who afterwards accepted Christ; dogs, those Gentiles who never accepted Christ. (See Mr 7:25-28.) The beggar is described as being