13X85/ ^ 
 
Errors of Russellism 
 
 A brief examination of the teachings 
 of Pastor Charles T. Russell, as set 
 forth in his "Studies in the Scriptures" 
 
 By J. E. Forrest 
 
 GOSPEL TRUMPET COMPANY 
 
 ANDERSON, INDIANA, : : U. S. A. 
 
Copyright, 1915, 
 
 by 
 
 Gospel Trumpet Company 
 
INTRODUCTION 
 
 After reading the six volumes entitled Studies in 
 the Scriptures, written by Pastor Chas. T. Russell 
 of Brooklyn Tabernacle, New York City, the noted 
 millennialist of the present day, and finding a num- 
 ber of fundamental errors relating to the doctrines 
 of the gospel and involving the final destiny of thou- 
 sands of souls, I have decided to set these errors, in 
 their true light, before the public. 
 
 Briefly stated, Mr. Russell's "Plan" is as follows: 
 That we are now living in the closing up of the "gos- 
 pel age"; that during the gospel age the object of 
 God's plan has been to select a few saints, whom 
 Mr. Russell terms "the church," "the bride," "the 
 Lord's elect," "members of the Lord's body," and of 
 the "high calling" ; that the call to these special 
 favors closed A. D. 1881 ; that Christ has already 
 returned to earth in his glorified and invisible body; 
 that the kingdom has been set up in power, the dead 
 saints have been resurrected, and the millennium has 
 begun ; that the "times of the Gentiles" ; that is, 
 "Gentile dominion" (present forms of government 
 among the nations of the world), ends Avith 1914. 
 The date he fixed for the Savior's second coming 
 was 1874, and for the setting up of his millennial 
 kingdom, 1878. The gospel age, according to his 
 interpretation and application of Scripture, closes 
 with a "time of trouble," or "day of vengeance," 
 such as the world has never known. This period is 
 to continue forty years, beginning A. D. 1874 and 
 ending 1914. 
 
 The millennium, he has attempted to show, is the 
 3 
 
4 
 
 Introduction 
 
 "times of the restitution of all things," during which 
 period (one thousand years) the dead are to be 
 raised up to Adamic perfection of being; not to in- 
 herit immortality as the "gospel church," the "bride" 
 of the "special" "high calling," but to obtain ever- 
 lasting life, conditioned upon obedience to "king- 
 dom" laws. All who have lived and died without 
 Christ, including the Sodomites, the heathen, the 
 Jews, are to have another opportunity to obtain tlie 
 benefits of the atonement. At the close of the millen- 
 nial age all sin and evil, including the incorrigible 
 wicked and the devil and his angels, will be forever 
 blotted out. Russell's hell, or "second death," is 
 extinction of being. 
 
 If Mr. Russell's Plan of the Ages is really "divine," 
 and a correct revelation of truth, we all should know 
 it ; if it is not, we all should know it ; therefore this 
 investigation can do no harm. 
 
 It will be seen that frequent reference to Mi". 
 Russell's work is made, together with direct quota- 
 tions. This has been done that the reader may have 
 the opportunity of making the comparison and draw- 
 ing his own conclusions. 
 
 Quotations from Mr. Shaw's book, Dying Testi- 
 monies of Saved and Unsaved, also quotations from 
 Dr. Nelson's Cause and Cure of Infidelity, are 
 properly acknowledged where they occur. To these 
 men I feel indebted. The majority of the Scripture 
 passages quoted are from the American Standard 
 Version of the Bible. 
 
 The reader is asked to peruse this book slowly and 
 prayerfully. If you derive any substantial good, 
 pass it on. No motive other than the proper hand- 
 
Introduction 
 
 5 
 
 ling of the Word of God, and the salvation of souls 
 has prompted its preparation ; therefore I submit its 
 contents to the public with the firm conviction that 
 it will contribute its share of spiritual blessing to 
 the welfare of humanity. 
 
 Yours in Christ, 
 
 J. E. FOUEEST. 
 
 July, 1914. 
 
Digitized by the Internet Archive 
 in 2014 
 
 https://archive.org/details/errorsofrusselliOOforr 
 
TABLE OF CONTENTS 
 
 CHAPTER PAGE 
 
 I The End of Time 13 
 
 II The Last Time 15 
 
 III The Day of Salvation 19 
 
 IV Will Death End All? 25 
 
 V Death and the Future State 31 
 
 VI Sheol— Hades— Hell 48 
 
 VII Christian Experience 53 
 
 VIII Setting up the Kingdom 66 
 
 IX Who Are the "Kingdom Saints" ? 76 
 
 X Daniel's "Time of Trouble" 81 
 
 XI The "Tribulation Saints" 90 
 
 XII What Is Man? 95 
 
 Xin Restitution of All Things 108 
 
 XIV The Harvest-Time 114 
 
 XV Satan Bound and Loosed 121 
 
 XVI The Martyrs' Reign 128 
 
 XVII The Fall of Man 134 
 
 XVIII The First Resurrection 142 
 
 XIX The Atonement and Redemption 147 
 
 XX The Holy Trinity, or Godhead 153 
 
 7 
 
8 Contents 
 
 CHAPTER PAGE 
 
 XXI Christ: Who Is He? 159 
 
 XXII Is Mark 16:9-20 Spurious, or Genu- 
 ine? 169 
 
 XXIII The "Times of the Gentiles" 176 
 
 XXIV Spirit Beings 181 
 
 XXV Personality and Deity of the Holy 
 
 Spirit 189 
 
 XXVI W^hat About the Heathen? 200 
 
 XXVII The Day of Judgment 210 
 
 XXVIII The Lord's Second Coming 218 
 
 XXIX The Resurrection of the Dead 237 
 
 XXX Will Satan and His Angels be Annihi- 
 lated? 257 
 
 XXXI Punishment Eternal 262 
 
 XXXII The Kingdom Eternal 269 
 
BL'BLICAL PLAN OF THE AGES - ILLUS'^J 
 
Errors of Russellism 
 
 CHAPTER I 
 
 THE END OF TIME 
 
 The Bible speaks of the end of time. This thought 
 is very forcefully expressed in Rev. 10:6. Jolm, 
 in his A-ision, saw a mighty angel descend from 
 heaven, set one foot upon the sea and the other upon 
 the land, and, lifting his hand to heaven, sware by 
 him that liveth forever and ever that time sliould be 
 no longer. We do not understand this to mean that 
 there will be cessation of life among all created in- 
 telligences, nor that all creation will dissolve and 
 melt away into nothingness, but that tiine — its com- 
 putations and reckonings — will be no more. As it 
 was before the world began — a vast and infinite 
 eternity, so it will be when this terrestrial globe and 
 its works are no more. Now we have times and sea- 
 sons, ages past and present, and an eternity looming 
 in sight. The sun gives light by day and the moon 
 and stars by night, the earth turns on its axis once 
 every twenty-four hours, and revolves around the 
 sun once a year. Upon this basis we calculate and 
 compute time. The declaration of the angel that 
 "time shall be no longer" implies a change in these 
 conditions. It is meant that the present material 
 world shall cease to be. 
 
 In the Book of Genesis we read: "While the earth 
 remaineth, seed-time and harvest, and cold and heat, 
 13 
 
14 
 
 Errors of Russellism 
 
 and summer and winter, and day and night shall not 
 cease*' (chap. 8:22). The "earth" referred to is 
 this earth upon which we live. It was the earth that 
 had been deluged in the flood that had just abated. 
 The clause "while the earth remaineth" implies pro- 
 bation. So long as it continues, all the present sea- 
 sons of rain and sunshine, cold and heat, day and 
 night, will not cease. Wliile it does remain in its 
 fruitful and organic form, a habitable earth, con- 
 tinuing its uninterrupted circuit through space, 
 "time" can not end. It is only when the race of 
 man is all gathered off the shores of a time-world 
 to meet the realities of the world to come, and tlie 
 earth flees from before the face of the great Judge 
 upon his throne, and there is no place to be found 
 for this temporal sphere, that "time shall be no 
 longer." 
 
 Mr. Russell advises us that there is yet a thousand 
 years of millennial peace and universal blessing to 
 Adam's fallen race before the end. Let not the 
 reader hastily conclude that the author of this vol- 
 ume proposes to set any time for the culmination 
 and consummation of all earthly events, as many 
 others (including Pastor Russell) have done. It 
 is quite enough for finite man that he become in- 
 formed as to the fact of the end of time, and make 
 preparation for eternity. 
 
 "Lo, wisdom crieth in the streets, 
 In solemn tones of warning; 
 Amid the concourse loud repeats, 
 'The end of time is coming.' " 
 
CHAPTER n 
 
 THE LAST TIME 
 
 Pastor Russell and others are looking for another 
 dispensation, or age to come: in fact, he sajs Ave are 
 now in its beginning. I quote from Millennial Dawn, 
 Vol. 3, p. 129. 
 
 The "kingdoma of this world," even while being crushed 
 by the Kingdom of God, will be quite ignorant of the 
 real cause of their downfall, — until, in the close of this 
 "day of wrath," the eyes of their understanding shall open, 
 so that they will see that a new dispensation has dawned, 
 and learn that Immanuel has taken to himself his great 
 power, and has begun his glorious and righteous reign, 
 (Bold face are mine.) 
 
 In his works, Russell adduces Eph. 2 : T in sup- 
 port of this age-to-come theory. The scripture 
 reads thus: "That in the ages to come he might 
 show the exceeding riches of his grace in his kind- 
 ness toward us through Christ Jesus." At a mere 
 glance this may have some appearance of referring 
 to a future millennial reign of universal peace and 
 blessing to ail the families of the earth, but it is a 
 wrong interpretation of the Divine Word to attempt 
 to apply this text to some future probation when 
 Christ is going to show such exceeding riches of 
 grace or favor, in revelation and kingdom power 
 on this earth. In this text the phrase "ages to come" 
 can apply only to the present age, or dispensation 
 of time, with its gospel privileges, and to the world 
 to come, which is a never-ending one. The "riches 
 of grace" are to be shown to us, not to a resur- 
 rected race of unredeemed sinners. Mr. Russell 
 15 
 
16 
 
 Errors of Russellism 
 
 would have the world believe that wo arc now just 
 entering a "new dispensation," and that the Lord is 
 about to show the "riches of grace" to all men, 
 including the heathen, as they are resurrected from 
 their graves. Let us see if the "ages to come" are 
 not now upon us, and have been since the first advent 
 of Christ into the world. 
 
 Remembering that it was the "riches of his grace" 
 he was to show, we turn to Col. 1 : 26, 27 — "The 
 mystery which hath been hid from ages and from 
 generations, but now is made manifest to his saints: 
 TO WHOM God would make known what is the riches 
 of the glory of this myster}- among the Gentiles ; 
 which is Christ in you, the hope of glory." Seeing 
 that we have been partakers of the riches of his 
 grace and glory throughout this dispensation, and 
 that there is no hint here that the wicked dead are to 
 have an oj^portunity to obtain salvation in an 
 age to come, under a speclall}^ arranged "plan," and 
 that it was we to whom these riches were to be 
 "shown," we do not base our hopes in a future age, 
 to get right with God, but in the present age— in 
 God's now, and not in Millennial Dawn's hereafter. 
 The condition and final estate of the heathen, as 
 well as of all other men, will be properly considered 
 in another chapter. 
 
 We are living in the last age of time. There will 
 indeed be an age, or world to come, which will never 
 end, but the age to come will not be the dawning of 
 a new epoch and the perpetuation of this present 
 earth, but it will be elsewhere, in another clime, where 
 Christ "has gone to prepare," "in heaven." More 
 than eighteen centuries ago John wrote that it was 
 
The Last Time 
 
 17 
 
 then the "last time." "Little children, it is the 
 last time: and as ye have heard that antichrist shall 
 come, even now are there many antichrists ; wliereby 
 we know that it is the last time" (1 John 2: 18). 
 
 The Greek word that in this text is translated 
 thne is in other texts translated hour sixty-six 
 times ; time, ten times ; high time, once ; season, three 
 times ; instant, once. Following is the definition as 
 given in Greenes Lexicon: "A limited portion of time 
 marked out by part of a settled routine or train of 
 circumstances ; a season of the year ; time of day ; an 
 hour; in New Testament, an eventful season: due 
 time; a destined period, hour; a short period; a 
 point of time." Here are a few instances of its use; 
 "His servant was healed in that hour" (Matt, 8: 
 13); "whole from that hour" (Matt. 9:22); "in 
 that hour what ye shall speak" (Matt. 10:19); 
 "but of that day and hour" (Matt. 24: 36) ; "Little 
 children, it is the last time" (1 John 2: 18). Thus, 
 we see that it refers often to a point of time, to 
 an eventful season. "Healed in that hour" does 
 not imply that the sick were a whole hour (sixty 
 minutes) receiving the healing, but that at the exact 
 point or instant corresponding to the time Christ re- 
 buked, or spoke away, the disease, they were made 
 whole. The idea is that the word signifies a par- 
 ticular division of the day; therefore the language 
 of the inspired apostle indicates that we are now 
 living in the last division of the "day" of the world, 
 because he said, "It is the last time." If we accept 
 Green's definition, "an eventful period," then this 
 present dispensation, or age, (since the days of 
 John), is the last "eventful period" this world will 
 
18 
 
 Errors of Russellism 
 
 ever see; hence all these far-fetched and finel}' spun 
 fabrications about such a notable age to come, in 
 which there are to be "eventful" things happening, 
 is only a fanciful dream. 
 
 Having examined the testimony of the apostle 
 John with respect to this "time," let us hear the 
 words of Paul to the Hebrews: "For then must he 
 often have suffered since thg foundation of the 
 world [kosmos] : but now once in the end of the 
 world [aionon] hath he appeai-ed to put awaj- sin 
 by the sacrifice of himself" (Heb. 9: 26). "End of 
 the ages"; "completion of the ages," Emphatic 
 Diaglott. "End [or consumation, margin] of the 
 ages," American Standard Version. Kosmos — earth, 
 material world. Aionon — properly, an age, or epoch. 
 Several ages have come and gone since the founda- 
 tion of the world ; in the end, or completion, of these 
 ages, Christ appeared — came — to put away sin by 
 the sacrifice of himself. This being true, there will 
 be no other "time" after this — we are now living in 
 the "consumation of the ages," or end of the world. 
 
 In addition to the foregoing, we cite the apostle 
 Paul's words to the Corinthians: "Now all these 
 things happened unto them for ensamples: and they 
 are written for our admonition, upon whom the ends 
 of the world are come" (1 Cor. 10: 11). "The ends 
 of the ages," American Standard Version and Em- 
 phatic Diaglott. Then, the ends of the ages meet, 
 and are come upon us in this gospel dispensation. It 
 is truly the last hour — the last epoch or division 
 of time. 
 
CHAPTER ni 
 
 THE DAY OF SALVATION 
 
 "And working together with him we entreat also 
 that ye receive not the grace of God in vain (for he 
 saith, At an acceptable time I hearkened unto thee, 
 and in a day of salvation did I succor thee: behold, 
 now is the acceptable time; behold now is the day 
 of salvation)" (2 Cor. 6: 1, 2, A. S. V.). 
 
 Paul here quotes from Isa. 49: 8, and applies it di- 
 rectly to this gospel age as being God's time to re- 
 ceive and to save both Jews and Gentiles — all 
 nations who will hear and believe the gospel. The 
 fact that Paul quotes and applies the passage to 
 the people in his day, settles the question fully. The 
 grace of God had been manifested, and all men Avere 
 now being warned not to receive it in vain, that is, 
 not to neglect to embrace its offer of mercy. Though 
 Paul does not here state in so many words that there 
 will be no future probation for salvation, yet he does 
 affirm that now is the acceptable time; and hence 
 there can be no just reason for deferring or neg- 
 lecting to become partakers of its blessings. 
 
 It must be borne in mind that the declaration is 
 brimful of meaning. Today is the day of salvation. 
 The "day" referred to applies to, and covers, the 
 entire period between Christ's first coming and the 
 end of the world. Jesus tasted death for every man, 
 and so all who will may get saved now. Shortly after 
 his resurrection the Lord appeared to his disciples 
 and gave them the command to go into all the world 
 — habitable earth — and preach the gospel to all 
 19 
 
20 
 
 Errors of Russellism 
 
 nations (Matt. 28:18-20; Mark 16:15-18). We 
 
 need no stronger proof that all nations of the world 
 may now have full access to the saving grace of 
 God according as they shall hear the gospel. Christ, 
 while on earth, invited all the weary, weak, and 
 heavy-ladened to come to him for rest (Matt. 11: 
 28-30), and the invitation is still extended. The 
 ransom price, covering the cost of the redemption 
 of all Adam's fallen race, has been paid, and whoso- 
 ever will may come. And this is not all: we are ex- 
 horted to give the more earnest heed to the things 
 which we now hear, lest at any time they slip away ; 
 and the warning accompan3'ing this exhortation ap- 
 peals to us in the form of the solemn question, "How 
 shall we escape, if we neglect so great salvation.'*" 
 (Heb. 2:1-4). Will any person escape who neg- 
 lects to obey the gospel in this "acceptable time".'' 
 Ah, no, my friend ; we are told that "they shall not 
 escape" (1 Thess. 5:3). 
 
 Referring to this gospel era, Mr. Russell says: 
 
 Opportunity to become members of the New Creation and 
 to participate in its possibilities, privileges, blessings, and 
 glories, was not thrown open to the world of mankind in 
 general, but merely to a "called class." — Vol. VI, p, 85. 
 
 In Vol. I, p, 195, he says, "All are not called.'* 
 
 He makes the assumption on the ground that the 
 Lord's servants are meeting "only a few" of earth's 
 millions. Listen to his comment on the efforts of 
 evangelical bodies toward the conversion of the 
 heathen. 
 
 Though they [i. e., evangelical Christians] profess to be- 
 lieve that the ignorant will be saved on account of their 
 ignorance, they continue to send missionaries to the heathen 
 
The Daij of Salvation 
 
 21 
 
 at the cost of thousands of valuable lives and millions of 
 money. If they all, or even half of them, would be saved 
 through ignorance, it is doing them a positive injury to 
 send missionaries to teach them of Christ; for only about 
 one in a thousand believes, when the missionaries do go to 
 them. — Millennial Dawn, Vol. I, p. 102. 
 
 Thus the millenarian mocks at the righteous ef- 
 forts of evangelical institutions to get the gospel 
 to the heathen ; for, according to his doctrine, they 
 are all to have another chance, under more favorable 
 conditions, during his millennium, when Satan is to 
 be bound, and Adamic sin and death are to be blotted 
 out. But after scanning all six volumes of his 
 "Bible Studies" I found that if all other professed 
 Christians were to follow his example still fewer 
 heathen, or anybody else, would ever find the "pearl j 
 of great price." He has much to say about the 
 Lord's "little flock," but I am fully persuaded that 
 this "little flock," "the bride, the Lamb's wife," of 
 "called out" ones, are far from being the results of his 
 evangelistic campaigns, for he seems to have no mes- 
 sage whatever for a sin-stricken and disease-smitten 
 race, until his millennium shall "dawn," and tlien 
 they will have an "opportunity." I wonder what he 
 would have done for an audience if somebody had not 
 gone into the world and preached the gor,])el. His 
 message is only to the "little flock" (Russellites, ac- 
 cording to his doctrine). He claims that those who be- 
 lieve his prophecies are the "elect," and the partici- 
 pants in the "high calling," while all others of the 
 present time, because of their ignorance( and 
 blindness, either wholly or in part, are going to miss 
 the goal for which they are striving. 
 
22 
 
 Errors of Russellism 
 
 Here is some of Pastor Russell's gospel ( ?) : 
 
 While it is still true that "darkness covers the earth 
 and gross darkness the people," the world is not always to 
 remain in this condition. We [that is, he and his followers] 
 are assured that "the morning cometh." (Isa. 21:12). As 
 now God causes the natural sun to shine upon the just and 
 the unjust, so the Sun of Eighteousness will, in the millen- 
 nial day, shine for the benefit of all the world, and "bring 
 to light the hidden things of darkness." (1 Cor. 4:5.) It 
 will dispel the noxious vapors of evil, and bring life, health, 
 peace and joy. — Vol. I. p. 21. 
 
 Russell paints a beautiful millennial pen-pictui-e, 
 wliich to some may look fascinating; but the thvmder 
 tones of eternal judgment and the rolling flames of 
 God's awful wrath will cliange the aspect of the 
 scene before his prophecy shall reach its fulfihnent. 
 
 Since I am writing on the subject of God's ''day 
 of salvation," I shall refer again to the Pastor's re- 
 marks on this point. 
 
 The close of this call, or "day of salvation," or "accep- 
 table time" will come no less certainly than it began. A 
 definite, positive number were ordained of God to constitute 
 the New Creation, and so soon as that number shall be com- 
 pleted the work of this Gospel age will be finished. We 
 might observe also that as soon as the proper number shall 
 have been eaUed, the call itself must cease; because it would 
 not be consistent for God to call even one individual more 
 
 than he had predestinated The Scriptures hold out the 
 
 thought that for this limited, elect number of the Royal 
 Priesthood a crown apiece has been provided; and that as 
 each accepts the Lord's call and makes his consecration 
 under it, one of the crowns is set apart for him. It is not, 
 therefore, proper to suppose that the Lord would call any 
 one who, on presenting himself and accepting the call, 
 would need to be informed that no crown could be appor- 
 tioned to him yet, but that he must wait until some one 
 who would prove unfaithful should forfeit his claim. — The 
 New Creation (Vol. VI), pp. 94, 95. 
 
Day of Salvation 
 
 23 
 
 Again, he says: 
 
 To our understanding the general call to this jointieir- 
 ship with our Eedeemer as members of the New Creation 
 of God, ceased in 1881 No necessity has existed for any- 
 general call since 1881. — ^Vol. VI, p. 95. 
 
 Of course, he further informs us that "they are 
 admitted on application" since then ; for, according 
 to his g-uessing, some "twenty or thirty thousand" 
 will backslide and lose their crowns, and so the more 
 recent applicants, who have been "admitted" on pro- 
 bation, will not be disappointed. These and many 
 others, are the meandering dreams of the pastor. 
 His "day of salvation" is over. The "high calling" 
 ceased years ago, and the rest of us are found to 
 be "false apostles." But unless we had studied 
 Russell's Millennial Dawn, we should never have 
 known the "day" Imd "closed." 
 
 As a matter of fact, "day of salvation" implies 
 "day of God's saving grace," without which none can 
 be saved. If there has been no "call" to salvation 
 that is, no "high call," since 1881, then the evangeli- 
 cal phase of the church of God ceased as many years 
 ago, and the thousands who have been born into the 
 kingdom since then may not receive their crown: for 
 only an "exact," "fixed," and "predestinated" few 
 are "chosen," and heavenly croAvns are scarce. Not 
 a single person too many can be admitted, for this 
 would spoil Elder Russell's theory. But the Book 
 of heaven assures us that "now is the day of salva- 
 tion, now is the acceptable time"; and no hint is 
 made about the danger of having more souls in the 
 heavenly mansions than there will be room to ac- 
 commodate. The inspired apostle has given us the 
 
24 
 
 Errors of Russellism 
 
 thrilling words, "God is no respecter of persons : but 
 in every nation he that feareth him, and worketh 
 righteousness, is accepted with him." This holds 
 good until the day of salvation closes, after which 
 hour no others can be saved. 
 
 Since now is God's time to save, now should be 
 man's time to accept salvation. Those who refuse, 
 Russell admits, wiU miss their opportunity of being 
 a part of the Bride, the "kingdom class" and of shar- 
 ing in the "high calling." But we shall show that 
 there is only one "calling," and that tliis "calling** 
 is made on tliis side of the grave. 
 
CHAPTER IV 
 
 WILL DEATH END ALL? 
 
 For the sake of our eternal interests, we should 
 all know whether an opportunity of getting saved 
 will be offered to man after death. Following is 
 Pastor Russell's opinion: 
 
 The prevailing opinion is that death ends all probation; 
 but there is no scripture which so teaches." — The Divine 
 Plan of the Ages, p. 105. 
 
 Of course, he thinks the "ignorant" masses who 
 have died without Christ must have another chance; 
 but he does not stop with a plea for the Christless 
 heathen; he wants the wicked emperor Nero, who 
 persecuted the saints to the death ( see Fox's Book of 
 Martyrs), to have another chance. (Scries VI, pp. 
 717, 718). 
 
 If death does not end probation, then certainly 
 men will have another chance to obtain salvation; 
 but nowhere between the lids of the Holy Bible can 
 we find a single passage that states in so many words 
 that death does not end the probation of man, or 
 that he will have another chance. The Word of God 
 declares that "it is appointed unto men once to die, 
 but after this [that is, after death], the judgment" 
 (Heb. 9:27). In the foregoing text the word 
 *' judgment" implies an3'thing but a new opportunity 
 to obtain eternal life. Judgment is for the purpose 
 of dealing with the human race according to what 
 they have done, not for what they may do during 
 the millennium. Such is the idea of the judgment in 
 every text in the New Testament where the subject 
 is mentioned. Mr. Russell frequently calls this the 
 25 
 
26 
 
 Errors of Russellism 
 
 gospel age. Throughout his Studies in the Scrip- 
 tures he implies that the ushering in of the millen- 
 nium closes this "gospel age," and that the "call" to 
 become "new creatures" ceased in 1881 ; that the 
 kingdom of God was set up in power in 1878, and 
 that an undefined "law" which he terms "the new 
 covenant" will be in force during the millennial age ; 
 that instead of Christ calling men to follow him he 
 will "command" the nations and rule them vnth a 
 "rod of iron" (Series VI, p. 93, et al.). If the 
 gospel age has closed, how can men get saved? The 
 apostle informs us that 'the gospel of christ is the 
 power of God unto salvation to every one that be- 
 lieveth; to the Jew first, and also to the Greek.' 
 (Rom. 1: 16, 17) ; and it is foolish to suppose that 
 the opportunity to be saved could possibly extend be- 
 yond the limits of the gospel age; for when the 
 gospel ceases, its era closes simultaneously, as a 
 natural consequence. Thus seen, Russell's is a mil- 
 lennium without a gospel and hence an age without 
 a means of salvation. 
 
 In Luke 16: 19-31 we have a plain description of 
 the realities of the future just behind the veil that 
 obscures the "great beyond" from mortal vision. 
 Whatever this narrative may be called, the Lord has 
 told us that two different earthly characters lived 
 and died, and plainly gives their respective states 
 after death. In order to evade the truth. Elder 
 Russell has either patterned after some one else's 
 invention or sought out for himself an "explanation" 
 of this "exaggerated hyperbolical parable," as he 
 calls it. He tells us that the rich man represents the 
 Jews, especially two tribes, and that Lazarus stands 
 
Will Death End All? 
 
 27 
 
 for the Gentiles. Of course. Dives could represent 
 only two tribes of the Jews, for he had five brethren 
 (the other ten tribes), which were left behind. But 
 Mr. Russell's dilemma is this: Neither he nor any 
 one else can tell us where the "ten lost tribes" are. 
 If two tribes are "lost" in "Hades," which he says 
 is among the nations of the world, then where are 
 the rich man's brethren? If the rich man was a Jew, 
 and represented two tribes, then since his five breth- 
 ren were back at his father's house, we should be able 
 to locate them. But I suppose that it would re- 
 quire one from the glory-world to find them — they 
 are all "lost" among the nations. But Mr. Russell 
 informs us that the Jews are going to return to Je- 
 rusalem and Palestine right away, as God's favor 
 is now returning to them (see Series 2, pp 217, 218), 
 and that they are to gain national independence 
 (Series 2, p. 93). 
 
 But how the Pastor is going to harmonize his 
 theory of the rich man and Lazarus with his proph- 
 ecy concerning the Jews, I can not comprehend. 
 Abraham told Dives in hell that between them was a 
 "great gulf fixed," so that none could pass either 
 way ; yet Mr. Russell insists that the rich man is 
 going to make his escape soon. (We shall deal with 
 this phase of the subject in another chapter.) The 
 fact is that b}' this narrative the Savior means to 
 teach fallen humanity that if a man dies unprepared 
 he can not, after death, escape punishment. There 
 will be no probation beyond the grave. So far as 
 destiny is concerned, the Bible most emphatically de- 
 clares that "it is appointed unto man once to die, 
 but after tliis the judgment." 
 
28 
 
 Errors of Russellism 
 
 The thief, in his dying hour, felt that he must 
 find favor with Christ, and that the short time that 
 he hung on the cross would end his probation. 
 
 Following are some extracts taken from Dying 
 Testimonies of Saved (nid Unsaved, by Mr. S. B. 
 Shaw. 
 
 An unsaved young man in Vermont died raving 
 with these words on his lips : "I'm going to hell ; I'm 
 lost, lost, lost ! I can't die so ! I can't, I can't ! 
 Mother 'tis awful to go to hell this way!" (p. 296). 
 Another cried with an awful wail, "Too late, too late, 
 too late!" as he died and went into eternity (p. 267). 
 A young lady in Georgia, on her death-bed, gave this 
 testimony of warning, and of her soul's agony: "Do 
 not follow my ungodly example; do not do as I have 
 done; do not enjoy or indulge in the hellish pleasures 
 of this world. Oh, if I had heeded the warnings of 
 my friend L — , who lived a holy and devoted life!* 
 Then she said: "Oh, the devil is coming to drag 
 my soul down to hell ! Don't live in pleasure and 
 be found wanting, but live in Christ complete and 
 wanting nothing. I am lost, lost forever ! Oh, lost, 
 lost, lost!" (p. 261). 
 
 "A missionary of New York City relates the sad 
 experience of a dying woman, the wife of a wealthy 
 man, who, when told by her physician that she could 
 not live an hour longer, exclaimed with great con- 
 sternation, 'If I can not live an hour longer, I am 
 lost. I haA'e sold my soul for dress ! Pray for me, 
 oh, pray for me ! All who can pray, do pray !' Utter- 
 ing these words, the damp of death came over her 
 and her voice was silenced forever" (p. 227). 
 
 The last words of Edward Gibbon, the noted in- 
 
Wm Death End All? 
 
 29 
 
 fidel writer, were: "All is now lost; finally, irrecov- 
 erably lost. All is dark and doubtful" (p. 215). 
 Edward Gibbon wrote The Decline and Fall of the 
 Roman Empire, consisting of six volumes, a masterly 
 production in English literature. He gained worldly 
 honor and fame, but lost his soul. 
 
 One man in his last moments looked his wife in the 
 face and exclaimed, "O Martha, INIartha, you have 
 sealed my everlasting damnation !" and died (p. 206). 
 
 One more testimony will suffice for this chapter. 
 In Michigan was a man who had hated the cause of 
 Christ and spurned the mercies of God. As he was 
 nearing the shores of eternity, his wife tried to con- 
 sole him with the words, "Be not afraid." "With 
 a look of despair, he said, 'I see a great high wall 
 rising around me, and am finding out at last, when 
 it is too late, that it is easier to get into hell than it 
 will be to get out,' and in a few moments his spirit 
 had departed from this world to receive its reward" 
 (p. 74). 
 
 'Hiere are, perhaps, those who do not wish to rely 
 upon the testimonies of the dying; but it is a stu- 
 pendous fact that the soul is on probation here and 
 that death seals its doom. It is possible that a per- 
 son may remain in doubt or deception up until the 
 hour of death, but in the Bible there is little or no 
 evidence to support this idea; and it is highly proba- 
 ble that the veil which hangs "just at the end of the 
 way," obscuring the eternal future to mortal vision, 
 has been lifted in thousands of instances, and that 
 people saw and knew their future state. Of all 
 classes, dying persons are the least apt to utter 
 falsehoods; so we insist that death ends probation. 
 
30 
 
 Errors of Russellism 
 
 I know of no instance on record of a wicked person's 
 dying with bright and pleasant smiles on his face, 
 and with words of millennial hopes on his lips. O 
 soul, beware! 
 
 "Time moves on with solemn footsteps, 
 
 As it Bears the final shore; 
 Fast the sun of earth is sinking, 
 
 Soon our world shall be no more. 
 The sixth trumpet now is sounding, 
 
 To prepare the holy bride — 
 Many on the golden altar, 
 
 'Purified, made white and tried.' 
 
 "Lo! the angel now is standing 
 
 On the sea and on the land; 
 How his voice the air is rending. 
 
 As to God he lifts his hand! 
 What an awful, awful message! 
 
 Help us. Lord, this truth to see: 
 When the seventh trumpet thunders, 
 
 Then shall time no longer be. 
 
 "While false prophets are confiding 
 
 In a foolish, erring dream 
 Of millennial enjoyments. 
 
 They neglect the cleansing stream. 
 O poor sinner, don't believe them, 
 
 There will be no age to come; 
 If in life you find not Jesus, 
 
 Death will seal your awful doom." 
 
CHAPTER V 
 
 DEATH AND THE FUTURE STATE 
 
 What Is the Soul? 
 
 In Gen. 2 : 7 we read : "And Jehovah God formed 
 man of the dust of the ground, and breathed into his 
 nostrils the breath of lif*; and man became a living 
 soul." 
 
 We shall first hear Mr. Russell on this subject. 
 In his Studies in the Scriptures, Vol. V, p. 308, he 
 says : 
 
 The Scriptures recognize man as composed of two elements, 
 body and spirit. These two produce soul, sentient being, 
 intelligence, the man himself, the being, or soul. The term 
 
 "body" applies merely to the physical organism 
 
 The spirit of life is not the man; although there could 
 be no manhood without the spirit of life. The word 
 "spirit" is, in the Old Testemant Scriptures, from the 
 Hebrew word ruach. Its signification primarily is breatb; 
 and hence we have the expression "breath of life," or 
 "spirit of life," because the spark of life once started is 
 supported by breathing. 
 
 Again he says: 
 
 Man's superiority over the beast, according to the ac- 
 count given in Genesis"; consists not in his having a different 
 kind of breath or spirit, but in his having a higher form, 
 a superior body, a finer organism. — Studies in the Scriptures, 
 Vol. V, p. 310. 
 
 Other citations could be made from his Studies, 
 but they are not necessary here. Elsewhere he calls 
 the spirit, "mind"; "a principle or power, like elec- 
 tricity"; he says "it has no thought, no feeling." — 
 Vol. \, p. 341, etc. 
 
 But so soon as the spark of life is gone, soul or being has 
 ceased, and all power to think, feel and propagate has 
 ceased. — Ibid., p. 342. 
 
 31 
 
32 
 
 Errors of Russellism 
 
 Admitting that the Hebrew word for "spirit" is 
 ruach and that it is sometimes translated "wind" 
 and "breath" does not prove what Russell tries to 
 prove ; namely, that man does not possess an "inner" 
 hidden intelligence, a spirit being, an "inward man," 
 possessed of all tli€ faculties of a real man. 
 
 At Athens Paul's "spirit was stirred in him. when 
 he saw the city wholly given to idolatry." Do the 
 beasts ever, get "stirred" about such things.'' I wonder 
 if Russell's "spirit" is much "stirred" about the 
 present condition of the heathen.^ Paul's was. None 
 of Russell's messages are addressed to the heathen ; 
 anyway, his works could do them no good for they 
 do not point out to sinners the conditions to get 
 saved. Not a single chapter, or portion of one, in 
 all six of the "series" is addressed to or contains 
 definite instructions to the unsaved millions of earth, 
 yet he has millions of copies circulated in several 
 different languages. His writings are, so far as I 
 have seen, wholly unevangelical. He has labored 
 hard, and continues to labor hard, to put out the 
 flames of hell, instead of trying to get the people 
 saved and delivered from its eternal doom. 
 
 If the "spirit of man" is an unintelligent, unthink- 
 ing principle, merely breath, or wind, how is it 
 that it got stirred in Paul because of idolatrous 
 Athens.'' Mere breath could have no such feelings. 
 That man breathes the same kind of air as the 
 beasts breathe we all know; but that he does not 
 breathe a higher sometliing we emphatically deny. 
 "But there is a spirit in man: and the inspiration of 
 the Almighty giveth them understanding" (Job 32: 
 8). In the American Standard Version we read 
 
Death and the Future State 
 
 33 
 
 "breath of the Almighty" instead of "inspiration of 
 the Almighty." Does God breathe the air to live? 
 If not, then there is in man a "breath," or "spirit," 
 that is capable of having affinity with the "breath" 
 of Almighty God. To say that this spirit is only a 
 "principle," with no power of "thought," etc., is 
 foil}'. "But though our outward man perish, yet the 
 inward man is renewed day by day" (2 Cor. 4: 16). 
 It is the height of foolishness to talk of renewing a 
 man's "breath" while his body is decaying. Then, 
 too, it would be an exaggeration to call the mere 
 "breath," or "spark of life," an "inward man." The 
 Bible contains no such inconsistencies. 
 
 What Is Death? 
 
 "And it came to pass, as her soul was departing 
 (for she [Rachel] died)" (Gen. 35: 18). "The body 
 without the spirit is dead" (Jas. 2: 26). According 
 to these two texts, death, i. e., physical death, takes 
 place when the soul departs, or when the spirit 
 leaves the body. 
 
 Mr. Russell says: 
 
 As the natural sleep, if sound, implies total unconscious- 
 ness, so with death, the figurative sleep; — it is a period of 
 absolute unconsciousness — more than that, it is a jjeriod of 
 absolute non-existence, except as preserved in the Father's 
 purpose and power. — Series V, p. 329. 
 
 ElscAvhere (p. 341) Pastor Russell asks: 
 
 Does the breath or spirit of life die? Surely not; it 
 never had sentient being, it is a principle or power, like 
 electricity; it has no thought, no feeling; it could not die. 
 
 Does the body die? We answer. No What, then, dies? 
 
 We answer that it is the soul that dies, — the sentient being 
 ceases. 
 
34 
 
 Errors of Russellism 
 
 Elder Russell says that death is a state of "abso- 
 lute unconsciousness," and more, a state of "absolute 
 non-existence." It is the "soul" that dies, he says. 
 He proceeds to argue that the "soul" is the sentient 
 being, existing only when the "spirit" or "breath" 
 of life animates the body. Thus seen, there can 
 be no soul after the breath leaves a man. If this 
 theory be cori'ect, it ought to be found in harmony 
 with the Bible. Let us notice just a few texts. "Fear 
 not them which kill the body, but are not able to kill 
 the soul" (Matt. 11:28). In this text the Lord 
 warns his disciples of a future punishment, if they 
 should fall away. Soul and body here are distin- 
 guishable. Russell, as M^e have already noticed, 
 says it is the soul that dies, not the body. He dif- 
 fers diametrically from Christ who says it is the 
 body that can be killed (and certainly if killed, it 
 dies), and that the soul can not be killed. If the 
 soul dies when the body becomes inanimate by murder 
 or otherwise, then it is killed as truthfully as is the 
 body. Then again, according to this doctrine there 
 is no hannony ; and the Savior should have said, "But 
 fear him who is able to destroy both spirit or breath 
 or mind and body in hell." But he did not, hence 
 "soul" in this text is; first, a part of man that can 
 not be killed — does not die when the body dies ; and 
 secondly, is therefore the conscious entity of man, 
 after death. This fact we shall proceed to show. 
 
 What is death? It is the separation of "body and 
 spirit," or "soul and body." That in many instances 
 the word translated '*soul" refers to the being 
 of man as he exists here we know but to confine 
 it to this limited meaning does violence to the 
 
Death and the Future State 
 
 35 
 
 Scriptures, and leaves man as a beast, in composition 
 or organism, without an "inward man," the image or 
 likeness of his Maker. Stephen said in his djang 
 moments, "Lord Jesus receive my spirit." Just 
 previously he had testified to seeing heaven opened 
 and Jesus standing on the right hand of God. The 
 physical eyes of man can not and do not witness such 
 scenes. Visions of spirit beings and heavenly things 
 are actually seen only with the soul, or "inward 
 man"; and then usually in the dying hour. We 
 have witnessed the death of some persons who, just 
 as they Avere about to lose earthly consciousness, 
 have in rapture made such exclamations as the 
 following: "See, the angels have come for me"; "I 
 see heaven, and it is the most beautiful place" ; 
 "There is mother" ; "I see Jesus, and I am going 
 with him." Angels have been seen in many a sick- 
 room, and in the "night visions." 
 
 "It is not expedient for me doubtless to glory. 
 I will come to visions and revelations of the Lord. 
 I knew a man in Christ above fourteen years ago, 
 (whether in the body, I can not tell; or whether out 
 of the body, I can not toll: God knoweth;) such an 
 one caught up to the third heaven. And I know 
 such a man, (whether in the body, or out of the body, 
 I can not tell: God knoweth;) how that he was 
 caught up into paradise, and heard unspeakable 
 words, which it is not lawful for a man to utter" 
 (2 Cor. 12:1-4?). Here Paul speaks about a man 
 being "caught up to the third heaven," Avhich he 
 identifies Avith "paradise." He does not say that 
 this man he "knew" was he himself, but most likely 
 it was, as he is writing about It is o:£'« visions and 
 
36 
 
 Errors of RusscUism 
 
 revelations from the Lord. He does not say that 
 this vision or revelation was seen at any definite 
 place, nor does he give any other data, except that 
 he "knew a man," and that this event occurred 
 "about fourteen years ago." The Corinthian epistle 
 was written about A. D. 60. Counting back fourteen 
 years we find that Paul was at Lystra, and that he 
 was stoned there that very year, and dragged out of 
 the city for dead (see Acts 14). Howbeit, as the 
 disciples stood round about him (doubtless praying) 
 he rose up. From these statements we conclude that 
 it is highly probable that Paul himself was the 
 man he "knew," who had been "caught up to para- 
 dise," and that this "catching up" happened at the 
 time he was stoned and thotight by the Jcm's to be 
 dead. There is one thing tlic apostle was uncertain 
 about, and that was whether he was "in the body" 
 or "out of" it. Therefoi-e he was not a Sadducco 
 nor a soul-sleepcr ; for neither of them believes that 
 man has a spirit being, a conscious, living entity, 
 within tl)e body. Paul implies his belief in the pos- 
 sibility of a man's being "caught up to heaven," or 
 "paradise," when lie leaves the body, and that his 
 spiritual vision is as good in paradise, or heaven, 
 after he leaves the body, as before. 
 
 If a man knows nothing — can not think or feel 
 or see ; if he ceases to be — goes into a state of 
 "absolute non-existence" at death; then why did not 
 Paul tell us that the man who saw visions and revela- 
 tions was in the body, and not leave us open to 
 accept the probable fact that he was really dead for 
 a space, as the narrative may imply? Mr. Russell 
 tells us that Paul's "unspeakable" and "unlawful" 
 
Death and the Future State 
 
 37 
 
 utterances were visions and revelations of the mil- 
 lennium. The Pastor has wonderful penetrating 
 powers in his prophetical ^asions; he sees "millen- 
 nium" in every thing, whether Saint Paul or anybody 
 else does or not. 
 
 But the apostle's revelations from the Lord seem 
 to be opposite to those of Pastor Russell's ; for Paul 
 speaks of death on this wise. "Therefore we are al- 
 waA S confident, knowing that, whilst we are at home 
 in the body, we are absent from the Lord: (for we 
 walk by faith, not by sight:) we are confident, I 
 say, and willing rather to be absent from the body, 
 and to be present with the Lord" (2 Cor. 5:6-8). 
 Again, "For to me to live is Christ, and to die is gain. 
 But if to live in the flesh, — if this shall bring fruit 
 from my work, then what I shall choose I know not. 
 But I am in a strait betwixt the two, having the de- 
 sii'e to depart and be with Christ ; for it is very far 
 better: yet to abide in the flesh is more needful for 
 your sake" (Phil. 1:21-24.). 
 
 After quoting the above passage from the Em- 
 phatic Diaglott, also the footnote by the translator. 
 Elder Russell comments as follows: 
 
 An examination of the Greek word analusal [translated 
 "depart" in the text quoted above] shows that it is used 
 in Greek litciature by Plato in both ways — as signifying 
 sometimes depart, and sometimes return; but the word oc- 
 curs ouly twice in the New Testament, here and in Luke 
 12:36. In the latter instance, as stated above, it is rendered 
 "return," and manifestly could not be otherwise rendered 
 and preserve the sense. In the case we ore discussing 
 (Phil. 1: 23), we hold that it should be rendered "return" 
 for that very simple reason that, even when used to signify 
 depart, it must carry with it the thought of depart again — 
 to depart to a place wliere one had previously been. The 
 Greek prefix ana in analu:ai signifies again as our prefix re 
 
38 
 
 Errors of Russellism 
 
 in re-turn signifies again. Hence, if rendered de-part, we 
 would be obliged to add the thought re-depart or depart 
 again. And this would spoil the matter as related to St. 
 Paul; for he had never been with Christ in glory, and, hence, 
 could not "depart again" to be there with Christ. But 
 when we translate analusal "re-turning," and apply it to 
 our Lord, every difficulty seems to be removed. — tttudies in 
 the Scriptures, Series VI, p. 671. 
 
 Thus we see to what means and reasoning Mr. 
 Russell will resort in order to do away with the idea 
 that man possesses a conscious inner Ijeing that lives 
 after the body dies. He assumes more than the 
 translators of the Revised Version. They rendered 
 the word "analusai" "depart," for the reason that 
 they desired to preserve the sense, and not to bolster 
 up a Tw-soul heresy. The context shows that Paul 
 had in mind the thought of dying — not the coming 
 of the Lord. He plainly says, "To live is Christ, 
 and to die is gain." Then he speaks of "living in 
 the flesh," a statement that carries with it the 
 thought that a man could live out of the flesh as well 
 as in it. But Paul does not stop here. "I have a 
 desire to depart and be with Christ; for it is very 
 far better: yet to abide in the flesh is more needful 
 for your sake." Think a moment how far-fetched 
 is Pastor Russell's argument. That any one would 
 attempt to convert this plain statement of Paul's 
 into such an absurdity seems almost incredible. But 
 the fabricated no-soul doctrine was in such inunincnt 
 danger of destruction that sometliing had to be fixed 
 up. What would a man "gain" at death if he be- 
 came non-existent for perhaps thousands of years, 
 as it would have been with Paul.'' At best, the 
 "gain" could not have been realized until the resur- 
 
Death arid the Future State 
 
 39 
 
 rection, and so he might as well not have discussed 
 his "gain" in dying, but have referred to it under 
 the topic of the resurrection. Furthermore, if a 
 man goes into "oblivion," or "non-existence," he 
 hardly goes to be "with Christ"; neither is it "very 
 far better" to go into a state of "absolute non- 
 existence" than it is to "live in the flesh" according 
 to the Word of God. 
 
 But we shall look at the Greek word analusai, 
 which Elder Russell wants to read return and then 
 tries to apply it to the Lord's coming instead of 
 to Paul's departing. In Green's Greek Lexicon we 
 have tiie following: "Analusis, dissolution; departure, 
 death, 2 Tim. 4:6: from analusai, to loose, dissolve; 
 to loose in order to departure, depart, Luke 12 : 36 ; 
 irom life, Phil. 1:23. The reader will remember 
 that Elder Russell tried to prop up liis heresy by 
 saying that ana in analusai meant "to turn back 
 again, having the same meaning as re in return ; 
 but I have looked up its meaning and insert it here. 
 "Ana, used in the New Testament only in certain 
 forms. Ana meros, in turn ; ana meson, through the 
 midst; . . . In composition, step by step, up, back, 
 again." Lusis in the Greek means "a loosing; in 
 New Testament a release from the marriage bond, 
 a divorce." From the foregoing it is easily seen that 
 analusai may properly be rendered a "departure," 
 for death is a "dissolution," a "loosing"; and the 
 apostle has used it in this sense in both instances 
 when he referred to death (Phil. 1 : 23 ; 2 Tim. 4:6). 
 In this latter text he wrote, "The time of my de- 
 parture l^analusis^ is at hand." Here we know he 
 signified his death; and it would not make sense to 
 
40 
 
 Errors of Russellism 
 
 read "return" into the text. Thus another of Mr. 
 Russell's crooked pi'ops fall to the ground. 
 
 Is the question answered, "What is death".'' We 
 shall hear Peter on the subject. "And I think it 
 rigiit, as long as I am in this tabernacle, to stir you 
 up by putting yon in remembrance ; knowing that 
 the putting off of my tabernacle cometh swiftly, 
 even as our Lord Jesus Christ signified unto me. 
 Yea, I will give diligence that at every time ye may 
 be able after my decease [or depai-ture, margin], 
 to call these things to remembrance" (2 Pet. 1: IS- 
 IS). The Greek word here rendered "decease" oc- 
 curs only three times in the New Testament: "de- 
 cease" Luke 9:31 and 2 Pet. 1:15; "departing," 
 Heb. 11:22 — "By faith Joseph, when his end was 
 nigh, made mention of the departure of the cliil- 
 dren of Israel [i. e., their going out of Egypt] ; and 
 gave commandment concerning his bones." The 
 original word is exodos, and may properly be trans- 
 lated "departure." We all know that the second 
 book of the Bible is called Exodus, and that the word 
 signifies a departure, "a going ovit." It is in this 
 sense that Peter makes use of the word. 
 
 The Hebrews had an exodus; they went out of or 
 departed from Egypt, but they did not become ex- 
 tinct or "non-existent." Before their exodus they 
 lived in Egypt; after their "exodus" they continued 
 to live, out of Egypt, in another country. Man's 
 exodus out of his body, or tabernacle, may indeed 
 leave the body dead, but in no other sense is it 
 death; he continues to live — not "in the body," "but 
 out of the body." This is death, physical death. 
 The body dies away, the spirit flies away — "JMan 
 
Death and the Future State 
 
 41 
 
 goeth to his everlasting home, and the mourners go 
 about the streets; the dust returneth to the earth 
 as it was, and the spirit returneth unto God who 
 gave it" (Eccl. 12:5, 7). 
 
 Between Death and the Judgment 
 
 We have shown that death is a "loosing," a "dis- 
 solution," "a departure," an "exodus" out of the 
 "tabernacle," the bod}', which, left alone dissolves or 
 decomposes. Next, we shall briefly look into man's 
 future through the penetrating light of God's Word, 
 the only X-ray by which we can see eternal things. 
 The case of the rich man and Lazarus has already 
 been referred to, but wc wish to bring these charac- 
 ters more vividly before the mind of the reader. 
 First, let us notice what Elder Russell has to sav 
 about them. His folly must become manifest when 
 investigated. He quotes Luke 16: 23 as follows: 
 "In hell [hades, oblivion'] he lifted up his eyes being 
 in torments." It appears that Mr. Russell enjoys 
 "being in a class by himself," and likes to mark out 
 an entirely new path, regardless of where it will 
 carry him. It is evident that he must in some way 
 make his escape fi'om these plain texts, though it 
 involves him in the grossest sort of absurdities. In 
 translating Hades "oblivion," he has given the Bible 
 student an entirely new rendering. Things which 
 tlie Pastor can not see with his natui-al eyes, are all 
 "oblivion." But the ridiculousness of the rich man's 
 liftuig up his eyes out of "oblivion," "non-existence" 
 (for this is Russell's definition of death), crying 
 for water to cool his tongue, and asking that Lazarus 
 go to his father's house to do missionary work is 
 
42 
 
 Errors of Russellism 
 
 certainly apparent to any unbiased mind. The rich 
 man died; hence, according to Russell, went into a 
 state of "non-existence." In hell — oblivion — he 
 lifted up his eyes being in torments." Thus we have 
 it: a man died — became extinct, non-existent; i. e., 
 ceased to be. He melted away into "oblivion," 
 nothingness, nihilism. He lifted up his eyes out of 
 nothingness being in torments, etc. How a man 
 could suffer in the flames of torment after he ceased 
 to be is entirely beyond the comprehension of ordi- 
 nary minds. And how there is tormenting flames in 
 "oblivion" is still another problem. If there is tor- 
 ment in oblivion, then Russell's hell is an awful place. 
 
 But of course, according to Millennial Dawn the 
 rich man did not die in reality. The flames of tor- 
 ment were so conspicuously in the way that an eva- 
 sion had to be made, and this is what Russell fixed up. 
 
 Tliis [Luke 16: 23] is the oidy passage of the Scriptures 
 in which there is the slightest intimation of the possibility 
 of thought, feeling, torture or happiness in hades or sheol. 
 At first it seems to be opposed to the declaration that there 
 is no work nor knowledge, nor device in slieol, and it can 
 only be understood from the one standpoint, viz., that it is 
 a parable. Elsewhere we discuss it in its details, and show 
 that the rich man who went into [Hades] oblivion, and 
 yet was tortured while in oblivion, is the Jewish nation. 
 Israel certainly has gone into oblivion; as a nation it is 
 dead, yet as a people scattered amongst all the nations, 
 Israel lives and has suffered torments since the rejection 
 of Messiah, and will so continue to do until having filled 
 her measure of tribulation she shall be restored to divine 
 favor, according to the conditions o<f the divine covenant. 
 — Studies in the Scriptures, Series V, pp. 376, 377. 
 
 Having observed Russell's "explanation" of this 
 passage, which he thinks is a "parable," let us see 
 whether it harmonizes with any of the main features 
 
Death and the Future State 
 
 43 
 
 of a parable. In the first place, there is no evidence 
 that it is a "parable." When the Savior spoke his 
 parables, he introduced them as such. To illustrate : 
 "And he spake many things unto them in parables, 
 saying. Behold, a sower went forth to sow" (Matt. 
 13:3); again, "Another parable put he forth" (v. 
 24, 31, 33). Sometimes he introduced his parables 
 with "Again, the kingdom is likened unto" (see Matt. 
 13:44, 45, 47 ; 18 : 23 ; 20 : 1 ; and other instances). 
 There is an occasional departure from tliis estab- 
 lished rule, but in all cases the parables have a strik- 
 ing analogous character in the main particulars. 
 This we shall show does not hold good in Millennial 
 Dawn's exegesis of the rich man and Lazarus. Grant 
 that it is a pai-able : This admission does not naake it 
 fit Russell's theory by many odds. Hades, he says is 
 "oblivion." In "oblivion," or in Sheol or Hades, ho 
 tells us, there is "no thought, no work, nor devioe," 
 and cites texts which can apply to the dead only in 
 respect to their relations with this world, which all 
 men know to be in harmony with facts. If Sheol, 
 Hades, is "oblivion," and there is no knowledge nor 
 device, nor thought, no scheme, no work, nor yet feel- 
 ing or "existence" there, then the Jewish nation is 7iot 
 now in Hades, for they are not "extinct," deprived of 
 knowledge or thought, or working, or devising. 
 Again, in Hades the rich man lifted up his eyes and 
 saw Abraham afar off and Lazarus in his bosom. A 
 great fixed gulf lay between them. If the Jews arc 
 scattered amongst the nations, which we all admit, 
 where is the "gulf" and wliat is it.-* Russell tells us 
 that Abraham represents God. I ask: Are the Gen- 
 tile nation in the bosom of God.? If so, the Jews are 
 
Errors of Russellism 
 
 too, for they are all mixed up together. Again so 
 far as "torment" is conceimed the Jews are not suffer- 
 ing conspicuously more than other people; mani- 
 festly, there is not the difference we find represented 
 in the Savior's story of the two characters— Lazarus 
 "comforted" and Dives "tormented." In what re- 
 spect could it be said that the nations of the world 
 are "comforted".'' During the gospel era the Jews 
 have had the same opportunities in the gospel as 
 other nations have. Furthermore, Lazarus died a 
 "pauper" a "beggar." Have the Gentiles been dead 
 all this time.'* If so, dead to what.!* Has there been 
 any transportation of the Gentiles into a foreign 
 "paradise" separate and distinct from the Jews.'' No. 
 The Gentiles are no more extinct tlian the Jews, and 
 vice versa. All are mixed up together. 
 
 The rich man had five brethren. Who were they.'' 
 Elder Russell seems to think that the rich man rep- 
 resents two tribes, and the other ten tribes are 
 represented by the "five brethren." We all are ac- 
 quainted witli the fact that there are what is known 
 as the "ten lost tribes." So these expositors have 
 it backwards. It is the ten tribes that are, according 
 to history, "lost" in Russell's Hades — "oblivion." 
 I wonder if they will be found during Millennial 
 Dawn.'' How can this be: two tribes in "hell," and 
 the other ten tribes back at their "father's house," 
 and yet all the Jews in the world, so far as the world 
 or the Jews themselves know, are scattered here and 
 there, about one-half of them being in Russia.? More- 
 over Millennial Dawnism teaches that all the Jews 
 represented by the "rich man" in Hades are going to 
 be extricated from this place of torment and retux-n 
 
Death and the Future State 
 
 45 
 
 to their former estate. Again this theory contra- 
 dicts the story, for Christ left Dives in hell witliout 
 any hope of redemption whatsoever. There is not 
 the slightest intimation in Luke 16:19-31 that the 
 rich man and Lazarus will ever have a reunion, or 
 that Dives will ever bless the world. No hope of 
 redemption is held out to the "ridi" beggar in hell. 
 He has crossed the line of worlds now, and probation 
 with him is over. Thus we see that Mr. Russell's 
 application is wrong. In not a single feature docs 
 it harmonize with the facts in tlie case. And since, 
 as he has said, this passage "oan only be understood 
 from the dne standpaint," and gives his exegesis as 
 I have quoted; and since, as we have seen, there are 
 not the lea*t signs of analogy between the "parable" 
 and his application, we must refuse to accept his 
 theory on the gi-ound that it is out of harmony with 
 good common sense, as Avell as with the Scriptures. 
 I conclude, therefore, that whether it is a parable 
 or not, the Savior has furnished us with this bit of 
 history of life, death, and future state. This is a per- 
 fectly reasonable deduction. The prime object of 
 this narrative is to show that thea-e will be no pro- 
 bation after death. 
 
 Men have been dying all around us since death 
 came into the world. They are now dying at the 
 rate of about one hundred thousand every day. One 
 of the most important questions confronting tlie 
 human family is, What about man's future.^* All, 
 regardless of their religious belief, would like to 
 know. While there are many Scripture texts bear- 
 ing directly or indirectly upon the subject, yet the 
 matter is manifestly clearer with the addition of this 
 
46 
 
 Errors of Rtissellism 
 
 story of real life given in Luke 16. Here the ques- 
 tion is fully answered. No symbolism, no parabolism, 
 no analogy; just a history of how two men lived and 
 died, and what became of them, that's all. 
 
 The world has been loolcing for material with 
 which to put out hell, and Satan has joined in the 
 search. The hater of God, the fighter of holiness, 
 the rebellious-hearted, the neglecter of salvation; 
 tlio man that has spurned the mercy of God, refused 
 the pleadings and wooings of the Holy Spirit, 
 and despised the goodness and forbearance of God — 
 all would like to think there is to be no hell, no future 
 punishment. No-hellism is a strange doctrine. 
 
 Bui Where Are the Dead? 
 
 "And when he had opened the fifth seal, I saw 
 under the altar the souls of them that were slain for 
 the word of God, and for the testimony which they 
 hold ; and they cried with a loud voice, saying, How 
 long, 0 Lord, holy and true, dost thou not judge 
 and avenge our blood on them that dwell on the 
 earth.'' And white robes were given to every one of 
 them ; and it was said, unto thorn, that they should 
 rest yet for a little season, until their fellow-servants 
 also and tlieir brethren, that should be killed as they 
 were, should be fulfilled" (Rev. 6:9-11). 
 
 Although The Revelation is a book of symbols, 
 these are employed only when appropriate. These 
 souls of the slain could not be symbols of anything, 
 neither could there have been found anything to 
 symbolize the souls of men, and so these appear 
 under their own title as the "souls of them that were 
 slain." These then were disembodied spirits that 
 
Death and the futitre State 
 
 47 
 
 JoImi saw. "Under the altar" implies inactivity, so 
 far as relates to earthly sei'vices, just as "on the 
 altar" implies spiritual activity in the kingdom of 
 God. The ^^sion covci-s a period of time after the 
 bloody persecation of the church had begun, but not 
 bej'ond; for these souls were told to "rest yet for a 
 little scison until their fellow-servants and tlieir 
 brethren that should be killed as they were, should 
 be fulfilled." We can hardly imagine that if, when 
 man dies, he becomes extinct, "non-existent," John 
 would describe him as he does. If, however, we ac- 
 cept the plain words of Jesus Christ when he said 
 that we noed not fear man, who "can not kill the 
 soul," we shall have no further difficulty about 
 accepting the doctrine that the souls of men live 
 after their bodies are slain. We have seen that 
 "rest" is their portion while waiting for the aveng- 
 ing of their blood; and this agrees with the Scrip- 
 ture, "Blessed are the dead which die in the Lord 
 . . . . they may rest from their labors; and their 
 works do follow them" (Rev. 14: 13). The righteous 
 dead do "rest from their labors," but their resting 
 does not imply oblivion. A person may "rest" with- 
 out being blotted out. 
 
 Thus we see that at death the rigliteous go into 
 "Abraham's bosom," "paradise," or (third) 
 "heaven," "under [or at the foot of] the altar," 
 where they are "comforted," where, at "rest from 
 their [past] labors," they wait for their final re- 
 wards. The wicked go to (lower) hades, translated 
 "hell," wliich, as we have seen, is a place of "tor- 
 ment," and their doom is accordingly sealed, and in 
 this place their cries and praj^ers are fruitless. 
 
CHAPTER VI 
 
 SHEOL— HADES— HELL 
 
 As already observed, Russell translates Sheol 
 (Hebrew) and Hades (Greek) "oblivion." It is not 
 necessary to attempt an exhaustive examination of 
 all the passages in tlic Old and New Testaments where 
 Sheol and Hades occur, and their respective trans- 
 lations; I shall select only a few of those which are 
 most frequently used by materialist in support of 
 their heresies. 
 
 "Whatsoever thy hand findeth to do, do it with 
 thy might; for there is no work, nor device, nor 
 knowledge nor wisdom, in the grave [Sheol], whither 
 thou goest" (Eccl. 9:10). Millennial Dawn in- 
 terprets this text (and a few other similar ones) as 
 teaching a state of non-existence. 
 
 We have already learned that the Hebrew word 
 Sheol and the Greek word Hades are used mostly in 
 referring to death and the unseen state, and that 
 thoir meaning is the same. We have also seen that 
 after Lazarus died his missionary work on earth Avas 
 over ; he could not return to warn Dives' "five breth- 
 ren" against the tormenting flames of hell. We have 
 seen that the "souls of them tliat had been slain" 
 "rested from their labors" and waited "under the 
 altar." Jesus Christ said, "I must work .... while 
 it is day: the night cometh when no man can 
 work." To these words agree the Preacher's "What- 
 soever thy hand findeth to do, do it with thy might ; 
 for there is no work, nor device, nor knowledge, nor 
 wisdom in the grave [Slicol], whither thou goest." 
 48 
 
Sheol— Hades— Hell 
 
 49 
 
 If Sheol is here properly rendered grave, there is 
 no difficulty. A dead bod}' can not think or plan 
 or labor. The translators of the Revised Version 
 have preserved the Hebrew Sheol in this text and 
 throughout the Old Testament, and the Greek 
 Hades in the New Testament, for lack of a word 
 wliich to all minds would justify the translation and 
 convey the true meaning. But Elder Russell sa^'s 
 "oblivion" is the more correct rendering. Strange 
 that our translators did not know this. 
 
 If Sheol means the home of disembodied spirits 
 then there is still no difficulty, for as respects labor, 
 and devising, and earthly knowledge, there is none 
 in that state. When a man leaves this world, he 
 ceases to labor and to scheme. In the light of reason 
 and of the Bible, and by the authority of heaven, we 
 affirm that to pretend that a man is in a state of 
 "oblivion," or non-entity, after death is the extreme 
 of spiritual blindness. 
 
 Thou shalt beat him with the rod, and shalt deliver 
 his soul from hell [Sheol]" (Prov. 23:14). Evi- 
 dently the thought here is that the proper training 
 of a child will save it from the kind of Sheol— hell — 
 that the rich man got into. There is no training 
 that will preserve a child from death, or the grave; 
 both righteous and wicked must die: so Sheol here 
 signifies a place that the righteous escape — the rich 
 man's "hell." 
 
 "Great is thy mercy toward me; and thou hast de- 
 livered my soul from the lower hell [Sheol]" (Psa. 
 86: 13). To evade truth Pastor Russell would con- 
 sider tliis a prophetical utterance concerning Christ. 
 "Lowest hell" can be no other than the place to 
 
60 
 
 Errors of Russellism 
 
 which the rich man went, where he lifted up his eyes." 
 A similar text is Deut. 32:22— "A fire is kindled 
 in mine anger, and shall burn unto the lowest hell 
 [Sheol]." We do not contend for a literal fire here, 
 but would only show that there is a "lowest Sheol," 
 which signifies a place of punishment. "A fire is 
 kindled in mine anger." God's wrath is aroused 
 against the wicked. "The lowest Sheol" is their 
 doom. There could be no sense in the phrase "low- 
 est oblivion" or "lowest non-existence." 
 
 "The wicked shall be turned into hell [Sheol], 
 and all nations that forget God" (Psa. 9: 17). Hgre 
 is a condition certainly not to be experienced by the 
 godly, else its significance is lost. "The wicked" 
 Do they die sooner than the righteous.? Suppose 
 Sheol means "nothingness": is it not a fact that the 
 righteous as well as the wicked go into Sheol? But 
 if Ave accept the thought that Sheol and Hades is the 
 receptical of all disembodied spirits, and that "lower 
 Sheol" is the place where the wicked go, we have 
 no difficulty. 
 
 "Out of the belly of hell [SheoL] cried I, and thou 
 heardest my voice" (Jonah 2:2). Was Jonah in a 
 state of "oblivion" or non-entity .'^ far from it; he 
 was in the whale's belly, where he was hid from the 
 •world as much as though he were dead. If a man 
 is non-existent when in Sheol, why was Sheol used 
 in this instance to describe the state of the propuet 
 Jonah.? Inspiration should have given us a different 
 word. The fact is, Sheol is not oblivion, but an 
 "unseen state." 
 
 Russell quotes Psa. 49: 14 — "Like sheep they are 
 laid in the grave [jS/i^oI]" — and then comments thus: 
 
Sheol—na^es—nell 
 
 61 
 
 Tbat Sheol does not signify grave in the ordinary sense, 
 but as we translate it, oblivion, is clearly manifested from 
 this text; for sheep are not buried in graves, though all 
 sheep go into oblivion, are forgotten, are as though they had 
 not been. — Series V, p. 363. 
 
 I quote the text from the American Standard 
 Version: "They are appointed as a flock for Sheol; 
 death shall be tlieir shepherd." The thought is not 
 that men go to the same place or state to which 
 sheep go, but that just as a flock of sheep die, so all 
 men will die. Sheep stick together and one shepherd 
 tends them. The Psalmist writes of the generation 
 of the wicked, saying that together they ^vill all go 
 down into Sheol, and death (here figuratively per- 
 sonified) will be their shepherd. In this text there 
 is no suggestion of non-entity, but rather the re- 
 verse. 
 
 "Thou wilt not leave my soul in hell [Sheol] ; 
 neither wilt thou suffer thine Holy One to see cor- 
 ruption" (Psa. 16:10). The "Christ" of Millen- 
 nial Daxcnism had no soul, according to this, there 
 was no Jesus during the three days between liis death 
 and resurrection. He was all flesh and tin's was 
 sacrificed. (But I shall treat this subject in another 
 chapter.) In the foregoing text the Psalmist is 
 speaking of the resurrection of Christ, as will be seen 
 according to Acts 2:31 — "He, seeing this before, 
 spake of the resurrection of Christ, that his soul was 
 not left in hell [Hades, the same as Sheol], neither 
 his flesh did see corruption." Here we note that 
 Christ's soul and body were two distinct somethings. 
 He was not to be left in Hades; his flesh was not to 
 decay. Christ told the thief on the cross, "Today 
 shalt thou be with me in paradise." Elder Russell 
 
52 
 
 Errors of Russellism 
 
 dodges as usual. He departs from the punctuation 
 used by our translators, because it does not happen 
 to suit his theory, and places the comma after the 
 word "today," to impress upon the reader the idea 
 that Jesus used the word "today" to refer to the 
 time that he was speaking, and not to the time of 
 entering "paradise." This the Pastor must do, not 
 because of liis scholarly wisdom, but because of his 
 disbelief tlmt Jesus had a soul to go into "paradise" 
 that day. 
 
 One more text, "And death and hell were cast into 
 the lake of fire" (Rev. 20: 14). Hades is the Greek 
 word here translated "hell." If Hades he "nothing- 
 ness," then "nothingness" — "non-entity," "oblivion," 
 — was cast into the lake of fire. This is prepos- 
 terous. If Hades here means that class of human 
 souls whose abode is in the "lowest Sheol," the diffi- 
 culty vanishes. Consistency is indeed a jewel that 
 some do not seem to prize. 
 
 There are a niunber of other texts containing the 
 word Hades, hell, but the same principles of truth 
 apply to them all. There is no contradiction, ex- 
 cept between the "notliingaess" of Millennial Dawn- 
 ism and the truth of the Bible. 
 
CHAPTER Vn 
 
 CHRISTIAN EXPERIENCE 
 
 By "Christian experience" we mean that which is 
 received and enjoyed in the present life through the 
 saving and keeping grace of God. We read in Tit. 
 2: 11, 12, "The grace of God that bringeth salvation 
 hath appeared to all men, teaching us that, denying 
 ungodliness and worldly lusts, we should live soberly, 
 righteously, and godly, in this present world." 
 
 When John the Baptist was born, his father 
 Zacharias, was filled with the Holy Ghost, and 
 prophesied, saying, "Blessed be the Lord God of 
 Israel; for he hath visited and redeemed his people, 
 and hath rai.sed up an horn of salvation for us in 
 the house of his servant David ; as he spake by the 
 mouth of his holy prophets, which have been since 
 the world began ; . . . . that he would grant unto 
 us, that we, being delivered out of the hand of our 
 enemies, might serve him without fear, in holiness 
 and righteousness before him, all the days of our 
 life" (Luke 1:68-75). The Christian experience 
 begins with the new birth. Jesus taught that a man 
 must be born again, in order to enter the kingdom 
 of God (John 3:1-8). Elder Russell distinguishes 
 between being "begotten" and being "born" of the 
 Spirit, but the Word of God makes uo such distinc- 
 tion. From The Divine Plan of the Ages, p. 19'i, I 
 quote the foUo^ving: 
 
 The Church, like its Head, experiences a beginning ,of the 
 "honor" when begotten of God to spiritual nature through 
 the word of truth (Jaa. 1:18), and will be fully ushered 
 into the honor when bom of the Spirit." 
 
 63 
 
54 
 
 Errors of Russellism 
 
 Jas. 1:18, which Mr. Russell adduces to prove 
 that we are only "begotten" of God now, and "born'* 
 of God at the resurrection, reads as follows : "Of his 
 own -will begat he us with the word of truth, that we 
 should be a kind of first-fruits of his creatures." 
 In the American Standard Version this text is 
 worded: "Of his own will brought he us forth by the 
 word of truth," etc. The Greek word which in this 
 text is rendered "begat" in the common Version and 
 "brought forth" in the American Standard Version 
 is apok7ieo, and is found only twice in the New Testa- 
 ment — in Jas. 1:15, 18. In the fifteenth verse it 
 is translated "bringeth forth" in both versions men- 
 tioned above. In Green's Lexicon apolitieo is de- 
 fined as meaning: To bring forth; to be the cause of, 
 produce. So this text does not support Mr. 
 Russell's theory, but rather refutes it. 
 
 The Greek word gennao, translated "born," is 
 found ninety-six times in the New Testament. It 
 is rendered "beget" or "begotten," foi'ty-eight times ; 
 "gender," twice; "conceive," once; "be delivered of," 
 once; "bring forth," once; "bear," twice; "spring," 
 once; "be made," once; "born" or "be born," thirty- 
 nine times. Elder Russell has no use for the word 
 "born" until he gets ready to apply it to the literal 
 resurrection of tlie dead from their graves. He bases 
 his argument on two or three texts which refer to 
 Christ as the "first born from the dead." Following 
 are a few texts which will refute the false idea that 
 we are only "begotten" now, and "born" at the 
 resurrection morning. "Jesus answered and said 
 unto him. Verily, verily, I say unto thee. Except a 
 man be [gennao] born again, he can not see the 
 
Christian Experience 
 
 55 
 
 kingdom of God" (John 3:3). The same word, 
 gennao, is used in verses 4, 6, 6, 7, and 8. A man 
 must be bom again to "see" or "enter" the kingdom 
 of God. Turning back to chapter 1 : 12, 13, we 
 read, "But as many as received him, to them gave he 
 power to become the sons of God, even to them that 
 believe on his name: which were [ge7mao'\ born, not 
 of blood, nor of the will of the flesh, nor of the will 
 of man, but of God." Here it is emphatically stated 
 that those who receive and believe on Christ "were 
 born"; and the writer was not describing a fiiture 
 but a past experience, as all must see unless they are 
 blinded by false teaching. 
 
 It is useless to pursue this phase of the subject 
 further. When referring to the Christian experience, 
 the phrase "bom of God" is in no instance used in 
 connection with the resurrection of the dead. 
 
 New Creahires 
 
 "Therefore if any man be in Christ, he is a new 
 creature: old things are passed away; behold, all 
 things are become new" (2 Cor. 5:17). In Series 
 VI, p. 91, of Millennial Dawn Ave are told that "the 
 new mind, the new will, is the new creature" ; and on 
 page 79, that "the new mind, the 'New Creature,' is 
 to be so thoroughly conformed to the will of God 
 that he will daily seek to 'put off the old man with 
 his affections and desires' "; and again (page 80) he 
 speaks of "our development as embryo New Crea- 
 tui'es for the resurrection birth — to the complete- 
 ness of our new selves in the glory, honor and im- 
 mortality of the divine nature." 
 
 Of course, according to the Pastor's theology, a 
 
56 
 
 Errors of Russellism 
 
 man has no inner nature — no spirit being — and so 
 his present Christian experience is a begetting of 
 the "new mind," which continues to develop "gradu- 
 ally" and to "come more and more to have power 
 and control over the flesh " and "into harmony with 
 the mind of the Lord" ; then dying in this embryo 
 state, he is brought forth at the resurrection a com- 
 plete spirit being, "born from the dead." It is quite 
 certain that all new creatures have new minds, but 
 the "new mind" is only one of the faculties of the 
 new-born creature. The Book did not saj', "If 
 any man be in Christ his mind is a new creature," 
 but that he — the man himself — is a new creature. 
 And instead of having to "daily seek to put off the 
 old man," "our old man is crucified with him" and the 
 "body of sin" is already "destroj-ed" (Rom. 6:6). 
 "They that are Christ's have crucified the flesh 
 with the affections and lusts" (Gal. 5:24-). 
 
 In 1 John 3:8-10 we read: "He that committeth 
 sin is of the devil ; for the devil sinneth from the 
 beginning. For this purpose the Son of God was 
 manifested, that he might destroy the works of the 
 devil. Whosoever is born of God doth not commit 
 sin; for his seed remaineth in him and he can not 
 sin, because he is born of God. In this the children 
 of God are manifest, and the children of the devil." 
 A person who is "born" — "has been begotten," Em- 
 phatic Diaglott — of God doth not commit sin. The 
 reason is, that "his seed" ; that is, the Lord's "seed" 
 is in his heart and he, because of the grace of God, 
 can not sin. "Thy word have I hid in mine heart, 
 tliat I might not sin against thee" (Psa. 119:11). 
 The thought is not that it is a physical impossibility 
 
Ckrutiam Erperimce 
 
 57 
 
 for one bom of God to nn, bat ntiier fliat it is a 
 moral or spiritaal impossibOitT. In other wordb, a 
 person can not commit sin and at the same time be 
 or ranain a difld of tlie new birtli — a dbild of God. 
 Hie derii is a omier, sajs John : therefore those who 
 conmnt sin are his children. "Bt their fruit? re 
 shaU [and do] know them" (Matil 7: 20). "Who- 
 soever committeth sin is the serrant [American 
 Standard Version, bond-servant] of dn~ (John 8: 
 34). This accounts for the fact that all the children 
 of the devii are sinners. T^y are the servants of 
 the power of darlnress whose prince himself is under 
 the reign of eviL Tlae diildrai of God are all free 
 from sin. T^mr Father is free from sin, and there- 
 fore it is no marvel if his sons are free from sinful 
 bondage. 
 
 SanctificatioB 
 
 In Series Yl. pp. 157, 15S. Pastor R-t^ssell -KTites 
 under the heading, "Erroneous vie-srs of sanctinca- 
 tion," as follows: 
 
 Oae erro aeons view. — leld. iciTre-rer. t j a co=:paratiTt>]j 
 nan prapartaaa of the Lord's people, l^t -liem nfoch 
 to tktsa owm iajBij, — ^is the elaiTti of actaaJ hoiinr-ss axid 
 perfeetioa. 
 
 TTien he proceeds to class these holiness people 
 and their "erroneous" doctrine, as he is pleased to 
 term it, with the ancient Pharisees, "who trusted in 
 thenaselves that thev were righteous.*' Now I have 
 met thousands of these "holiness" people, and have 
 heard them testifv frequently to full salvation, and 
 I have never heard any of them boast that they were 
 independently righteous, or holy; invariably, they 
 ascribe all the praise and honor to God alone for 
 
58 
 
 Errors of Russellism 
 
 having redeemed them bj his precious blood. What 
 seems to hurt Elder Russell is that these people claim 
 to be sinless, that is, to live without sin, that they 
 testify that the blood has cleansed them from all 
 sin (1 John 1:7), that they are more than reckon- 
 edly hoJy, that they possess actiutl holiness. 
 
 The Jews under the law covenant were recnonedly 
 or ceremonially holy, but the spiritual Jews of the 
 gospel covenant are more; they are actually pure 
 within and wholly free from sin. This claim need not 
 stagger any one. Sanctification does not destroy 
 humanity, but it does destroy carnality. It does not 
 make men "perfect" in the sense of imparting in- 
 finity' or infallibleness, but it does make men "per- 
 fect" Avith respect to purity of heart. It does not 
 elevate men to a state of independent or inherent 
 holiness, but it does exalt men to the supreme love of 
 God, and alienate their hearts and lives from sin, 
 both actual and inherent, so that they may continue 
 in that love without falling into sin. It does not 
 make men perfect in respect to Christian growth, 
 but it does fully remove every inward hindrance to 
 spiritual growth, so that the Christian may "grow 
 in grace, and in the knowledge of the Lord Jesus 
 Christ." 
 
 But be it known, that growth is not cleansing. 
 It is the Father himself who "purges" the abiding 
 and fruit-bearing "branches" that they may bring 
 forth more fruit ; not better fruit, or a different 
 kind of fruit, but simply "more fruit" of the same 
 kind (John 15:1-6). "Wherefore Jesus also, that 
 he might sanctify the people with his own blood, 
 suffered without the gate" (Heb. 13: 12). Blood is 
 
Christian Experience 
 
 59 
 
 always for cleansing and atoning. Jesus, on the 
 night of his betrayal, prayed thus to the Father: 
 "Sanctify them [these disciples] through thy trutli"' 
 (John 17: 17). They were already his followers, and 
 were true believers; hence, born of God (John 17:6- 
 9: see also 1 John 5 : 1 ; Matt. 16: 16-18). They were 
 not of the world even as Jesus himself was not of the 
 world (Jolm 17: 14, 16). Yet they were not sanc- 
 tified, and of course could not sanctify themselves, 
 for Jesus praj-ed the Father to do the sanctifying. 
 They could fulfil man's part by consecrating them- 
 selves, but New Testament sanctification is more 
 than this ; it is also an actual inxcard cleansing, 
 and a filling with the Holy Ghost — "And God, which 
 knoweth the hearts, bare them witness, giving them 
 [Cornelius and his company at Caesarea, Acts 10: 
 44-46] the Holy Ghost, even as he did unto us ; and 
 put no difference between us and them, purifying 
 their hearts by faith." Could language make it 
 plainer? Pure hearts were given when the Holy 
 Ghost was poured out upon them. 
 
 Hoiy Spirit Baptism 
 
 John the Baptist said, "He shall baptize vou 
 in the Holy Spirit and in fire" (Matt. 3: 11). "But 
 ye shall be baptized in the Holy Spirit not many 
 days hence" (Acts 1:5). The "promise" was di- 
 rectly given to the disciples of Christ at that time, 
 in the same way that Peter enjoined repentance upon 
 those under his preaching. Commenting upon the 
 baptism of the Holy Spirit, Elder Russell says : 
 
 Aside from these three baptisms [referring to the descent 
 of the Holy Spirit upon Christ at his baptism, upou the 
 
60 
 
 Errors of RusselUsm 
 
 disciples at Pentecost, and upon Cornelius' house] of the 
 Holy Spirit there is no other reference to the subject in 
 the Scriptures: consequently the thought of many of the 
 Lord's people, that they must expect, labor for and pray for 
 another or repeated baptisms of the Holy Spirit is quite 
 unwarranted. Such baptisms are wholly unnecessary, be- 
 cause the one baptism at Pentecost, supplemented by that 
 upon Cornelius, fills every requirement. Those baptisms 
 came not merely upon the individuals who enjoyed the 
 blessing, but representatively were for and upon the Church, 
 the Body of Christ, as a whole. — Millennial Dawn, Series 
 V, p. 214. 
 
 On the next page (215) he proceeds to argue that 
 the one "shedding forth," or baptism of the Spirit, 
 upon the apostlic church on Pentecost, anointed 
 them and the entire body of Christ — the Cliurch — 
 for all the future, so that it is "erroneous" and "un- 
 scriptural" for any one else to seek for the "pourincp 
 out" or baptism of the Spirit. From page 216 I 
 quote: 
 
 Whoever becomes truly united with Christ, and thus 
 truly united with all the members of the body of Christ, 
 needs not to pray for present or future Pentecostal bless- 
 infjs, but may look back with joy and confidence to the 
 original Pentecostal blessing and the blessing upon Cor- 
 nelius, .... and with the divine arrangement all sbould be 
 fully content. We do not say that our Lord is wroth with 
 those who, with mistaken thoughts, ask, contrary to his 
 will, for numerous Pentecosts: rather, we will suppose that 
 he will have compassion upon their ignorance and mis- 
 directed prayers, and .... pour them out a blessing. 
 
 With the foregoing quotations from his writings 
 before us, we have his idea. It is this: The church 
 at Jerusalem, on the day of Pentecost, and later, the 
 church at Cassarea, received the baptism of the Holy 
 Spirit. Since then no others have been promised 
 this "blessing" ; therefore it is "erroneous" to seek 
 for it, and all praters for it are "misdirected" and 
 
Christian Experience 
 
 61 
 
 offered "in ignorance." Yet, fortunately enough, on 
 account of thoir "ignorance," the Lord will have 
 "compassion" and pour thtm out a "blessing," ac- 
 cording to their "erroneous expectations." Then, 
 according to such reasoning, we need not expect to 
 have our sins forgiven, or to get healed in answer 
 to prayer ; it is enough that these blessings were con- 
 ferred upon the Pentecostal church. The idea that 
 because Peter and the few other disciples then re- 
 ceived this baptism of the Spirit, all we are to do is 
 to accept Christ, and the anointing comes upon us, 
 and involuntarily too ! But we shall see Avhat will 
 happen to this theory when the blast of God's Word 
 blows upon it out of heaven. 
 
 The Bible does indeed mention the word "baptize" 
 in connection with the giving of the Holy Spirit in 
 only two or three places ; but in none of these is it 
 implied or even hinted at that this experience would 
 be confined to the early church alone. First, we shall 
 notice that in the propliecy of Joel the Spirit was to 
 be "poured out" (Joel 2:28, 29). Though John 
 said, "he [Christ] shall hapti::e yon with the Holy 
 Ghost," he only used the word "baptize" in an ac- 
 commodative way; he was baptizing Avith or in water, 
 but the Savior would baptize with the Holy Ghost. 
 This statement of John's in which he uses the word 
 "baptize" with reference to the Spirit's descension 
 is due solelv to his own personal "style" or manner 
 of speech. Luke, who wrote the Acts, referred to it, 
 quoting the identical "promise" John had made con- 
 cerning Christ (Acts 1:5). But when Luke wrote 
 in his own individual style, he nowhere called the 
 reception of the Holy Spirit a baptism. One other 
 
62 
 
 Errors of Russellism 
 
 reference to the word "baptize" in connection with 
 the giving of the Spirit is found in Acts 11 : 16, 
 where Peter is quoted as having used it in contradis- 
 tinction to John's (water) baptism. In Luke's his- 
 tory of the Pentecostal baptism he merely states 
 that "they were all filled with the Holy Ghost" 
 (Acts 2:4). In chapter 9: 17 he tells us that Saul 
 was "filled with the Holy Ghost." If the Pentecostal 
 church was filled with the Holy Spirit, and then later 
 Saul (Paul) was "filled with the Ploly Ghost," then 
 there is no difference. But this is not all. The 
 Pentecostal baptism was called a "gift," correspond- 
 ing identically with that of Cornelius (Acts 11:15- 
 17). When Peter preached to the assembled mul- 
 titude on the day of Pentecost, they were convicted 
 and inquired what they must do ; Peter told tliem to 
 repent and be baptized and they would receive this 
 gift of the Holy Ghost, saying that the "promise" 
 was to them and their children and to all that were 
 afar off, as many as the Lord should call. The 
 apostles and the church had received the "baptism" 
 of the Spirit — were "filled with the Holy Ghost," 
 and as Peter stood before the amazed and mocking 
 multitudes he, speaking under the anointing of that 
 Spirit quotes Joel 2: 28-30, and applies its fulfilment 
 directly to themselves upon that occasion; and yet 
 Joel did not say that God would "baptize" with the 
 Spirit, but tliat he would "pour out" his Spirit upon 
 all flesh, etc. ; hence, if we can sliow that others 
 at different times were "filled with" or had the Spirit 
 "poured out" ui)on them we shall liave thoroughly 
 overthrown Russell's heresy concerning the baptism 
 of the Spirit. In Luke's own account of Cornelius' 
 
Christian Experience 
 
 63 
 
 house receiving the Holy Ghost he says "the Holy 
 Ghost fell on them," that it was "poured out" upon 
 them, and that they "received the Holy Ghost" 
 (Acts 10 : 4.4-47). Thus to "pour out," "fall upon," 
 to "receive" are equivalent terms. Peter, in his 
 words as quoted by Luke (v. 47), said, "Can any 
 man forbid water that these should not be baptized, 
 v.hich have received the Holy Ghost as well as we?" 
 Then in the next chapter (vs. 15-17) Peter says that 
 the Spirit "fell on" them, and after this he re-; 
 membered the word of the Lord how he said, "John 
 indeed baptized with water; but ye shall be baptized 
 with the Holy Ghost." Thus we see that the writers 
 and speakers under inspiration used these terms 
 interchangeably and accommodatively, just as the 
 occasion and circumstances required, and in an ap-^ 
 propriate style. 
 
 Again, in Acts 8: 5-17, we have the brief history 
 of the planting of the church in the city of Samaria. 
 Philip first preached there, and when the church at 
 Jerusalem heard that the people of Samaria had 
 received the word of God, Peter and John were sent 
 down, who, when they had come down, prayed for 
 them that they might receive the Holy Ghost; for 
 as yet he was fallen upon none of them. So tliey 
 laid their hands on them and they received the Holy 
 Ghost. Here "fallen upon," and "received" are used 
 interchangeably, hence tliere is no difference. In 
 Acts 13:52 we read that the disciples were "filled 
 with joy and with the Holy Spirit." Tliis is what 
 happened at Pentecost — they were all filled with the 
 Holy Spirit. The manifestations may not have been 
 the same ; they do not have to be. At Ephesus, Paul 
 
64 
 
 Errors of Russellism 
 
 inquired of some If they had received the Holy Ghost 
 since they believed. They answered in the negative, 
 so the apostle taught tliem in direct and absolute 
 harmony with the baptism of John and his promise 
 of the Spirit, then laid his hands upon them and "the 
 Holy Ghost came on them ; and they spake with 
 tongues and prophesied" (Acts 19:1-6). Here is 
 an instance in perfect harmony with the Pentecostal 
 baptism, except that hands were laid on the Ephe- 
 sians. They spake with tongues as on Pentecost, 
 and they prophesied as Joel said they would. No 
 mention is made of the room's being filled with any 
 divine essence or influence, in any case except that 
 on Pentecost. This is unimportant. Neither the 
 prophet Joel nor John the Baptist, nor Christ, nor 
 any one else mentioned that such peculiar thing 
 would occur. It is not the accompanying manifesta- 
 tions that we seek for and obtain ; it is the Holy 
 Ghost himself. His operations are all within the 
 province of his own will, and according to spiritual 
 profit; we accept these as they are revealed, as 
 heavenly and genuine. 
 
 Where within the lids of the Holy Bible are we 
 told that the baptism or gift of the Holy Ghost is not 
 for the church of God today.? NoMhere. Where do we 
 read that it is not a personal experience to be souglit 
 for individually by all the people of God.? Nowhere. 
 Who said that the church sliould be contented with- 
 out the baptism of the Holy Ghost.? Pastor Russell. 
 Shall we obey God or the deluded millennialist.? "It 
 is better to obey God rather than man," though that 
 man be the "world's most noted lecturer." Satan 
 knows, and Russell ought to know (if he does not), 
 
Christian Experience 
 
 65 
 
 that the most injurious weapon to the Icingdoni of 
 darkness is a Pentecostal baptism of Holy Spirit 
 fire, in the churches. Tliis is why he and his agents 
 are propagating these confusing and deceptive doc- 
 trines against this experience. 
 
CHAPTER VlII 
 
 SETTING UP THE KINGDOM 
 
 "And in tlie days of these kings [or kingdoms] 
 shall the God of heaven set up a kingdom, which shall 
 never be destroyed* and the kingdom shall not be 
 left to other people, but it shall break in pieces and 
 consume all these kingdoms, and it shall stand for- 
 ever" (Dan. 2:44). The kingdoms referred to are 
 the Babylonian, Medo-Persian, Grecian, and Roman. 
 In order that this prophecy of Danijel's be fulfilled 
 the kingdom of God must needs bo "set up" some 
 time before the downfall of the four above-mentioned 
 kingdoms. The four succeeded each other; first the 
 Babylonian, next the Medo-Persian, then the Gre- 
 cian, and lastly — the Roman Empire. It is not at all 
 consistent with the historical facts and with the 
 prophecies of the Bible that the setting up of God's 
 kingdom should be deferred until the four kingdoms 
 represented in the vision would have died away and 
 become mere fragments in the earth. Rather, it 
 appears that while the last of the four kingdoms 
 (the Roman Empire) would be enjoying the height 
 of its glory as a universal sovereignty, God's king- 
 dom would be "set up." In comparative size ifc was 
 to be a mere "stone," which would continue to grow 
 until it would demolish the other kingdoms ment ioned 
 in the dream and fill the whole earth. Nothing is 
 said about its destroying other kingdoms, aside from 
 the four under consideration. It was upon the 
 "feet" not the "toes" of the image that the "stone" 
 66 
 
Setting Up the Kingdom 
 
 67 
 
 smote. And it was while the image was one — the 
 gold, the silver, the brass, the iron, and the clay all 
 formed tlie one invige, a fact which denotes the close 
 proximity of these kingdoms and their relationship 
 to each other in their succession — that the "stone" 
 began its vrork. Moreover, it was because those 
 kingdoms were universal monarchies and under 
 Iveafhen dominion that the Lord purposed and de- 
 clared their destruction. All four of those heathen 
 kingdoms have long ago ceased their universal sway. 
 There are yet a number of large heathen nations, 
 but instead of these swaying a heathen scepter over 
 the world. Christian nations have the dominion. 
 
 We should not expect too much from this proph- 
 ecy. It must meet its fulfilment only as designed in 
 the mind of God. While the kingdom of God was 
 to fill the whole earth, it is not stated that every 
 living creature would be or become a subject of tlie 
 King of heaven. The idea is the universality or 
 dominating prevalence of Christianity among the 
 kingdoms of men, and that because of this, millions 
 of souls throughout the whole earth would serve the 
 Lord. 
 
 For a complete work on the kingdom of God in- 
 quire of the Gospel Trumpet Company, Anderson, 
 Ind. 
 
 We shall now proceed to show that the kingdom 
 of God was set up in power over eighteen hundred 
 years ago, and kindly ask the reader to read care- 
 fully and to compare with the Bible and facts. 
 
 Before entering upon the Scriptural consideration 
 of the setting up of the kingdom, it will not be out of 
 place to quote from Pastor Kussell's work, in order 
 
68 
 
 Errors of Russellism 
 
 that the reader may full}-^ understand his position: 
 In Millennial Dawn, Vol. I, p. 255, we read: 
 
 During the Gospel age this "stone" kingdom is being 
 formed, ' ' cut out. " . . . . When complete, when entirely- 
 cut out, it will smite and destroy the kingdoms of this 
 world. Not the people, but the governments, are symbolized 
 
 by the image, and these are to be destroyed The 
 
 stone, during its preparation, while being cut out, might 
 be called an embryo mountain, in view of its future destiny; 
 80, too, the Church could be, and sometimes is, called the 
 Kingdom of God. In fact, however, the stone does not 
 become the mountain until it has smitten the image. 
 
 Again I quote from Millennial Dawn, Series I, 
 p. 284. 
 
 The Church at present, therefore, is not the Kingdom of 
 God set up in power and glory, but in its incipient, embryo 
 condition. 
 
 "Embryo" is a term appHed to an unborn child, or 
 to the first sprouting of the life-germ in a plant seed ; 
 so if we accept Russell's idea, we have an "unborn" 
 kingdom — one that is helpless and undeveloped. 
 
 I quote from Series II, p. 76, as follows : 
 
 It will be God's Kingdom, the Kingdom of Jehovah's 
 Anointed. It will be established gradually, during a great 
 time of trouble with which the Gospel age will close, and 
 in the midst of which present dominions shall be utterly 
 consumed, passing away amid great confusion. In this chap- 
 ter we present the Bible evidence proving that the full end 
 of the times of the Gentiles, i. e., the full end of their 
 lease of dominion, will be reached in A. D. 1914. 
 
 Next, I take from Series III, p. 150: 
 
 The parallel to this, as we have seen, points to 1874 as 
 the time of our Lord's second presence [coming] as Bride- 
 groom and Eeaper, and to April 1878 as the time when he 
 began to exercise his office of King of kings and Lord of 
 Lords in every deed, — this time a spiritual King, present 
 with all power, though invisible to men. 
 
Setting Up the Kmgdom 
 
 69 
 
 But as the Kingdom of Zion to some extent began in 
 1878, when our King took to himself his great power to 
 reign. — Series III, p. 278. 
 
 Not until the full end of Gentile Times (Oct. A. D. 1914) 
 should we expect the earthly phase of God's Kingdom; 
 for in giving a lease of dominion to the Gentiles until that 
 date God could make no mistake and bis plans alter not. 
 The earthly phase of the Kingdom of God when set up will 
 be Israelitish." — Series IV, p. 624. 
 
 Then he tells us on page 631 : 
 
 The inauguration of the Kingdom will be accompanied 
 with such awe-inspiring scenes as will cause the whole 
 world to tremble with fear, and to gladly recognize the 
 Anointed of the Lord as King of the whole earth. 
 
 In Series III, p. 22, we read: 
 
 Those who have caught the force of the lessons of the 
 preceding volumes will see that God's Kingdom will not be 
 one of outward, visible, earthly splendor, but of power and 
 divine glory. This Kingdom has already come into execu- 
 tive authority, although it has not yet conquered and dis- 
 placed the kingdoms of this world, whose lease of power 
 has not yet expired. 
 
 During the time of trouble, closing this age, they [tlie 
 saints] will be exalted to power, but their "reign" of 
 righteousness over the world can date only from A. D. 1914 — 
 when the Times of the Gentiles have expired. — Series II, 
 p. 81. 
 
 And to clinch all the foregoing astounding 
 facts(.?) we further note the following: 
 
 So, then, in the present due time, we see that Elijah the 
 prophet came, as foretold, before the great and notable day 
 of the Lord. And we hear his closing testimony, like that 
 of John saying, "There standetli one among you whom 
 ye know not." .... Not only do we hear this testimony 
 from a few of the Elijah class now, but every one who is 
 of the Elijah class will ere long be found proclaiming this 
 message and engaging in the Elijah work. — Series II, vp. 
 264, 265. 
 
70 
 
 Errors of Russellum 
 
 All who catch the force of Pastor Russell's Studies 
 and cater to his crafty proclamations concerning the 
 presence of the King, in other words, become Russell- 
 ites, these are the "Little Flock" of the "High Call- 
 ing," the "class" who are going to "help" the Lord 
 "restore all things," "demolish" Gentile rule, and 
 bring about a reign of universal righteousness. 
 
 In the foregoing quotations from Millennial Dawn- 
 ism's books we have observed that Christ came in 
 1874, and that his kingdom was set up in "power 
 and divine glory" in 1878, and that tlie full time of 
 Gentile dominion ends in 1914. As might have been 
 expected, Russell was wise enough to say that the 
 "presence" of the Lord is "invisible." "They com- 
 pass sea and land to make one proselyte," not to 
 Christianity, nri' to holy living, but to their "Elijah 
 class." They go everywhere under the sun, not to 
 warn sinners to "flee the wrath to come," but to in- 
 form a "deceived" and "slumbering" "nominal Chris- 
 tianity" that man has no soul after all, that Christ 
 came in 1874, and that he has "set up" his "kingdom 
 in power." 
 
 These are very strange things indeed which have 
 greeted our ears. 
 
 Having noted that Mr. Russell claims that Christ's 
 kingdom did "not come in power" until 1878, and 
 that by 1914 it would assume its eartlily form — be 
 Israelitish — having fully "smashed" aU Gentile king- 
 doms, we will apply the blazing light of God's eternal 
 truth to this chalfy system of falsehood. 
 
 Mark 9:1: "And he said unto them. Verily I say 
 unto you, that there be some of them that stand 
 here, which shall not taste of death, till they liave 
 
Setting Up the Kingdom 
 
 71 
 
 seen the kingdom of God come with power." Luke 
 9:27: "But I tell you of a truth there be some 
 standing here, which shall not taste of death, till they 
 see the kingdom of God." Russell's idea is that the 
 king is now present, though "invisible," and that the 
 kingdom is now set up "in power" though not "seen" 
 nor "recognizable" bv the people. But the word of 
 tlie Lord is directly opposite to the Russell "Plan." 
 According to the Bible, a man could "sec the king- 
 dom come with power" before he "tasted of death." 
 The preparatory experience was declared to be the 
 now birth — "Except a m m be born again, he can not 
 SEE the kingdom of God." Some of the apostles 
 saw God's kingdom come in power before they tasted 
 (fcath. The way Russell dodges thi- fact is by say- 
 ing that the Savior was transfigured before them, 
 and that the appearance of Moses and Elias in a 
 vision on that occasion was the "kingdom" they saw; 
 that is, only a visionary one. Our Savior did not 
 say that he would show them a vision of a kingdom, 
 but told them they would see the kingdom of God 
 itself come in power. That the kingdom of God did 
 "come in power" at the time of, and following, the 
 Pentecostal outpouring of the Holy Ghost in the 
 conversion and sanctification of thousands of souls 
 can not be successfully denied. But "great minds" 
 sometimes differ, and so Mr. Russell wishes to "dif- 
 fer"; the reason is obvious — he is the slave of a false 
 system of belief. 
 
 And far from the kingdom of God being in its 
 embryonic state in those days, we read in Col. 1:11- 
 13 that the saints were "Strengthened with all might, 
 according to his [the King's] glorious power, unto 
 
72 
 
 Errors of Russdlism 
 
 all patience and long-suffering with joyfulness; 
 
 . . wlio hath delivered us from the power of 
 darkness, and hath translated us into the kingdom of 
 his dear Son." 
 
 We have already noted that according to Millen- 
 nial Dawnism, the kingdom was "set up" in 1878. 
 From Series III, p. 234 we quote as follows : 
 
 And since the resurrection of the Church must occur 
 some time during; this "end" or "harvest" period (Eev. 
 11:18), we hold that it is a most reasonable inference, and 
 one in perfect harmony with all the Lord's plan, that in the 
 spring of 1878 all the holy apostles and other "overcomers" 
 of the Gospel age who slept in Jesus were raised spirit 
 beings, like unto their Lord and Master. And while we, 
 therefore, conclude that their resurrection is now an ac- 
 complished fact, and hence that they as well as the Lord 
 are present in the earth, the fact that we do not see them 
 is no obstacle to faith. 
 
 Thus we loarn, by having come in touch with Mil- 
 lennial Dawn, that the Lord came in 1874, and that 
 in April 1878 all the apostles and saints of the 
 gospel age rose from the dead and are nozv invisibly 
 present with their Lord in the earth. But one of the 
 main obstacles to our faith in this nonsense is 
 that it is so far from being supported by the truth 
 that it is directly contrary to facts. In 1 Cor. 
 15: 22-24 we read: "For as in Adam all die, even so 
 in Christ shall all be made alive. But every man 
 in his own order: Christ the firstfruits; afterward 
 they that are Christ's at liis coming. Then cometh 
 the end, when lie shall have delivered up the kingdom 
 to God, even the Father ; when he shall have put down 
 all rule and all authority and power." If "they that 
 are Christ's at his coming" have been raised, as 
 Mr. Russell claims, according to the unmistakable 
 
Setting Up the Kingdom 
 
 73 
 
 language of Paul, instead of the kingdom of God 
 being "set up" at this time it was "delivered up"; 
 for so states the Word of God. But while we agree 
 with the Pastor upon the point that the sleeping 
 saints are to be resurrected "at the coming of the 
 Lord," we do not agree with him cither that the 
 Lord has made his second advent or that the saints 
 are risen from the dead. The subjects of the resur- 
 rection and the second coming of Christ will be 
 fully treated in subsequent chapters. 
 
 We can best understand and locate the date of the 
 establishment of the kingdom of God by the plain 
 texts of Scripture treating this doctrine. That there 
 are occasional passages and references to the future 
 glory and heavenly phase of the kingdom we do not 
 deny, but there are many references which prove in 
 plain terms that the kingdom of God has existed in 
 power since the first coming of the Lord. A few 
 quotations will suffice. "In those days came John the 
 Baptist, preaching in the wilderness of Judea, and 
 saying. Repent 3'e: for the kingdom of heaven is at 
 hand" (Matt. 3:1, 2). "Now after that John was 
 put in prison, Jesus came into Galilee, preaching 
 the gospel of the kingdom of God, and saying. The 
 time is fulfilled, and the kingdom of God is at hand: 
 repent ye, and believe the gospel" (Mark 1:14, 15). 
 In evidence of the fact that the kingdom of God was 
 ready for the reception of its subjects and that men 
 entered into it from the days of John, I cite Luke 
 16: 16 — "The law and the prophets were until John: 
 since that time the kingdom of God is preached, 
 and EVERY MAN PREssETK INTO IT." It IS Elder 
 Russell who dates the setting up of God's king- 
 
74 
 
 Errors of Russellism 
 
 dom April 1878; it is the inspiration of God which 
 dates its estcablisliment A. D. 33. It was Philip who 
 preached tlie things concerning this kingdom after 
 Pentecost; and it was Stephen, tlie first Christian 
 martyr, who preached another King, Jesus, partly 
 for which, doubtless, he suffered martyrdom (Acts 
 7). It was true that at first tlie disciples did not 
 fully imderstand the nature and character of the 
 kingdom, but their confusion vanished at the descent 
 of the Holy Ghost on Pentecost, The last intima- 
 tion that they were in the mist is in Acts 1 : 6-8 ; this 
 passage is a reference to the question the disciples 
 had asked the Lord before tliey had received the 
 infilling of the Holy Spirit. He brought all these 
 things to their remembrance, and even though they 
 did not understand at first, they confessed their own 
 misapprehensions when the Spirit of God fell upon 
 them and consumed their fleshly desires and ambi- 
 tions for a literal kingdom; and we heard no more 
 about the kingdom being "restored to Israel," until 
 these modern dreamers resurrected the old blunder. 
 But just as the Holy Spirit's power and anointing 
 opened the eyes of the apostles at Pentecost so it 
 will do for people today , if they will humbly confess 
 their misapprehensions, discard their false doctrines, 
 and accept the straight truth of God. It would 
 mean quite a book-burning, but it would be far 
 better to see books burn than it would be to see souls 
 turned into the lake of fire on account of wrong 
 teaching. 
 
 "I John, who am also your brother, and compan- 
 ion in tribulation, and in the kingdom and patience 
 of Jesus Christ" (Rev. 1:9). It is not a question 
 
Setting Up the Kingdom 
 
 75 
 
 of whether the kingdom is literally conquering and 
 bringing into its dominion all men. During the 
 gospel era millions have become subjects of the king- 
 dom of God ; quite enough to conquer the world if 
 they all had jived and labored simultaneoush' here 
 below. John was in this kingdom of Christ in his 
 da}', although at the very time he gave this testimony 
 to the world, he was living in exile «n the isle of 
 Patmos, whither he had been banished for his faith- 
 fulness to the King of kings. When we come to 
 understand the real character of this kingdom, in- 
 stead of looking for Christ to come and reign in 
 millennial glory and subdue earthly dominions, we 
 shall begin to seek salvation through the grace of 
 God, and prepare to meet a Christ who will soon 
 come to judge the quick and the dead (2 Tim. 4:1). 
 
CHAPTER IX 
 
 WHO ARE THE "KINGDOM SAINTS"? 
 
 Elder Russell has invented and drawn lines of 
 distinction between the "ransomed of the Lord" for 
 the next world, which he has named the "golden" 
 millennial age. There are what he terms "kingdom 
 saints," and a lower class to share lower honors, who 
 are the tribulation saints. Other appellations for 
 the "kingdom saints" are: the "elect," the "little 
 flock," the "high calling," the "bride," "virgin" class, 
 etc. These Mr. Russell tells us, are to be exalted 
 to joint-heirship with Christ during the millennium, 
 and to be partakers of the "divine" or "spirit" 
 nature. This "divine nature" is "immortality," or 
 "inherent" life, and those possessing it will never die. 
 Tlie reason for this exaltation of the "kingdom 
 saints" is that throughout the gospel age they, like 
 Christ, have sacrificed their lives unto death in the 
 service of God; these are "sacrifices," and, according 
 to Millennial Dawnism, make up the number of those 
 who will reign with Christ a thousand years, sitting 
 upon thrones Avith Christ judging and ruling the 
 world. 
 
 ''JMiose in the "tribulation" class are "lower" ; they 
 are not of those who sacrificed their lives. During 
 the "time of awful trouble" (1874-1914) in which 
 the gospel age closes and the millennium "daAvns," 
 the nations are vexed, "awe-inspiring scenes" occur, 
 the "whole Avorld trembles for fear," people cry for 
 the rocks and mountains to "fall on them," etc. Dur- 
 ing this period, so Mr. Russell tells us, the "tribula- 
 76 
 
Who Are tlie "Kingdom Saints"? 
 
 77 
 
 tion" saints will Avash their robes ; but these, be- 
 cause of having neglected their loyalty until the 
 "trouble" came upon the world, will not be "honored" 
 and "exalted" with the "Bride" to the "divine na- 
 ture" — "immortality." On page 213 of Series III, 
 Mr. Russell says : 
 
 The Gospel age has been the calling time — fust, for calling 
 sinners to repentance and to faith in Christ the Kedeenier; 
 and, second, for calling these justified ones to the high 
 privilege of joint-heirship with Christ in his Kingdom, on 
 the condition of following now in his footprints of self-sac- 
 rifice, even unto death — as the condition ot" acceptance to the 
 Kingdom work and honors of tl'e coming Millennial age. 
 
 Next I quote from p. 221 — 
 
 When all the faithful "wise virgins" have been proved 
 so, and have entered in to the joys of the Lord, the "door" 
 of opportunity to become of that class will close; and no 
 more can enter it. When all the wise have entered in, tlie 
 number predestined will bo complete; and then the Master 
 will rise up and shut the door. 
 
 Then further along on the same page the Pastor 
 tells us that the "foolish virgins, though rejected 
 from the high calling," will "nevertheless be favored, 
 and will be known in a humbler capacity in the Lord's 
 household." 
 
 It follows that he could not call or invite to that honor 
 [high calling] more than would complete the number he had 
 determined. And, in October 1881, his Word shows, this 
 full number had been secured. — p. 219. 
 
 And it is this favor, tliis "call" or invitation, which we 
 have seen ceased, totally and forever in October 1881, the 
 parallel point of time to the end of the Jcwisli call or favor. 
 . . . . The stopping of the favor or "call" here, in 1881, 
 is followed, or rather lapped upon, by the general call of 
 the whole world to the Millennial blessings and favor upon 
 conditions of faith and willing obedience (not however a 
 sacrifice unto death). This however, is a lower call, a less 
 
78 
 
 Errors of RusneUitm 
 
 favor than that which ceased;— a call to enjoy blessings 
 wnder the Kingdom, but not to be parts of the anointed, 
 Kingdom class. — p, 218. We recognize A. D. 1881 as mark- 
 ing the close of the special favor to Gentiles — the close 
 of the "high calling," or invitation to the blessings pecul- 
 iar to this age — to become joint-heirs with Christ and par- 
 takers of the divine nature. — Series II, p. 235. 
 
 Since noting Mr. Russell's views, the questions 
 naturally arise, Are these things true.'^ Have they 
 Scriptural support From whence all this juggling.'' 
 Who are the "kingdom saints".-^ Will some have and 
 enjoy "higher honors" and a "higher calling".'' Will 
 certain "elect" reign with Christ, and the others 
 "serve," or merely be "present" as spectators? 
 
 W^hat saith the Lord.? In Matt. 25:31-46 only 
 two classes are known ; those on the right hand, who 
 "inlierit the kingdom," and those on the left hand, 
 who are rejected and banished to their eternal doom. 
 There can be but one plane upon wliich all the re- 
 deemed children of God live, both in this world and 
 that which is to come. Elder Russell has unscrip- 
 turally distinguished between tlwse who have ac- 
 cepted Christ during tl>e gospel age, and those who 
 have turned to the Lord during the supposed forty- 
 year "time of trouble." The former, he says, are to 
 reign Avith Christ a thousand years, whether they be 
 real martyrs or not, if their consecration was unto 
 death. In other chapters we will show that the text 
 upon which he builds his "time of trouble" is Avrested 
 and misapplied; but now let us see who it is that 
 reigns with Christ. "For if by one man's offense 
 death reigned by one ; much more they which receive 
 abundance of grace and of the gift of righteousness 
 shall reign in life by one, Jesus Christ" (Rom. 5 : 17). 
 
Who Are the "Kingdom Saints''? 
 
 79 
 
 Who is it that has life? "He that hath the Son hath 
 life; and he that hath not the Son of God, hath not 
 life" (1 John 5: 12). This life is obtarried by be- 
 lieving on the Son of God. "He that bclieveth on 
 the Son hath everlasting life; and he that believeth 
 not the Son shall not see life ; but the wrath of God 
 abideth on him" (Jolm 3:3G). "For whatsoever 
 [or whosoever] is born of God overcometh the world : 
 and this is the victory that overcometh the world, 
 even our faith. WIk) is he that overcometh the world, 
 but he that believeth tliat Jesus is the Son of God.'*" 
 (1 Jolm 5:4, 5). 
 
 Therefore, those who are heart-believers in the 
 Son of God are overcomers. They "reign in life by 
 one Jesus Christ." Tliis "abundance of grace" is a 
 free gift to all Avho will accept it, and those wlio have 
 it are "kings and priests unto God." There is in- 
 deed a certain reign of a thousand jears assigned to 
 the nuu-tyred saints (Revelation 20), of whicli we 
 shall write later, but all the saints of God are reign- 
 ing in life, hence are "kingdom" saints. "Whoso- 
 ever is born of God overcometh the world" ; therefore 
 all the cluldrcn of God are kings individualljr, and 
 reign over all the dominion of sin. "They are more 
 than conquerors." Paul asks, "Who shall separate 
 us from the love of Christ? shall ti'ibulation, or 
 distress, or persecution, or famine, or nakedness, or 
 peril or sword? As it is written. For thy sake we are 
 killed all the day long; we are accounted as sheep for 
 the slaughter. Nay, in all these tilings we are more 
 than conquerors through him that loved us" (Rom. 
 8:35-37). 
 
 The only reign of the saints that Elder Russell 
 
80 
 
 Errors of Russellism 
 
 sees is in a miUennium with Satan bound. But the 
 "kingdom" saints are those who are born again, and 
 who are in the kingdom of God now, overcoming the 
 world through the grace of God. They reign over 
 sin (Rom. 6:4-14) and over all tribulation; hence,, 
 after the last battle is fought and they have laid 
 aside their armor, they shall surely wear a victor's 
 crown. Paul's testimony was, "I have fought a good 
 fight, I have kept the faith: henceforth there is laid 
 up for me a crown of righteousness, which the Lord, 
 the righteous Judge, shall give me at that day ; and 
 not to me only, but unto all them also that love his 
 appearing" (2 Tim. 4:7, 8). These are they who 
 reign in life, who have victory over death, and who 
 will have an abundant entrance into that celestial 
 kingdom of everlasting righteousness in a world that 
 shall never end. No other will ever see God. 
 
 Now is the acceptable time to join the conquering 
 hosts of the redeemed and march with them to heav- 
 en's fair country. Come, sinner, enlist today. 
 
CHAPTER X 
 
 THE "TIME OF TROUBLE" 
 
 "And at that time shall Michael stand up, the 
 great prince which standeth for the children of thy 
 people; and there shall be a time of trouble, such 
 as never was since there was a nation even to that 
 same time: and at that time thy people shall be de- 
 livered, every one that shall be found written in the 
 book" (Dan. 12: 1). "Come, my people, enter tJiou 
 into thy chambers, and shut thy doors about thee: 
 hide thyself as it were for a little moment, until the 
 indignation be overp;ist. For, behold, the Jjord 
 Cometh out of his place to punish the inhabitants of 
 the earth for their iniquity: the earth also shall dis- 
 close her blood, and shall no more cover her slain" 
 (Isa. 26: 20, 21). "Alas! for that day is great, so 
 that none is like it: it is even the time of Jacob's 
 trouble; but he shall be I out of it" (Jer. 30: 7). 
 
 Elder Russell quotes Dan. 12: 1 and applies it to 
 the period of time between 1874 and 1914. That this 
 application of the passage is incorrect a careful 
 examination will reveal. 
 
 The "Day of Jehovah" is the name of that period of 
 time in which God's kingdom, under Christ, is to be gradu- 
 ally "set up" in the earth [A. D. 1874-1914], while the 
 kingdoms of this world are passing away and Satan 's power 
 and influence over men are being bound. It is everywhere 
 described as a dark day of intense trouble and distress and 
 
 perplexity upon mankind Small revolutions have 
 
 caused trouble in every age; and this, so much greater than 
 any previous revolution, is to bo a time of trouble such as 
 never was since there was a nation — no, nor ever shall be. — 
 Dan. 12:1; Matt. 24:21, 22.— Series I, p. 307. 
 
 81 
 
82 
 
 Errors of Russellism 
 
 On page 168 he also quotes Dan. 12:1 and ap- 
 plies, or ratlier misapplies, it to his supposed forty 
 years of "distress," "perplexities," "world-wide revo- 
 lutions," and "anarchy," during which period "all law 
 and order would be dashed into tlie ab^'ss," etc. He 
 also quotes Matt. 24:15-22 in full and misapplies 
 it to his "time of trouble" (Millennial Dawn, Vol. lY, 
 pp. 570-579). That Matt. 24 : 15-22 does not apply 
 to conditions at the close of the gospel age, but to 
 the destruction of Jerusalem A. D. 70, we shall 
 prove. I here quote the passage in full: "And Jesus 
 went out, and depiirted from the temple: and his dis- 
 ciples came to him, for to show him the buildings of 
 the temple. And Jesus said unto them. See ye not all 
 these things? Verily I say unto you. There shall not be 
 left here one stone upon another, that shall not be 
 thrown down. And as he sat upon the mount of 
 Olives, the disciples came unto him privately, saying, 
 Tell us, when shall these things be; and what shall 
 be the sign of thy coming, and of the end of the 
 world.?" (Matt. 24: 1-3). 
 
 Here it is seen that Jesus uttered a prophecj' 
 against the temple of Jerusalem, to the effect that 
 of the entire building not a single stone would be 
 left upon anotlier. This prophecy of the Lord's 
 stirred up the anxiety of the disciples, and so pri- 
 vately they asked him a threelold question ; namely, 
 "Wlicn shall these things be, i. e., when shall this 
 temple be thus "thrown down," and what wiU be the 
 sign of thy coming and of the end ef the world.'' Tlie 
 Lord, in answering these questions, gave the brief 
 outline of important waymarks along the path of 
 time which are recorded in Matt. 24: 4-14. By this 
 
TJie "Time of Trouble" 
 
 83 
 
 he assured the disciples that they need not \o6k for 
 his second coming and the end of the world until 
 these things should take place. Then in verses 15-22 
 he describes certain conditions relating dircctlj to 
 the destruction of Jerusalem, and gives his disciples 
 some simple but specific -warnings and instructions 
 about their individual escape out of the doomed 
 city. "When ye therefore shall see the abomination 
 of desolation, spoken of by Daniel tlie prophet, stand 
 [or standing] in the holy place, (whoso readeth 
 [that is, reads Daniel's prophecy], let him under- 
 stand,) then let them which be in Judca flee into tlie 
 mountains : let him which is on the housetop not come 
 down to take any thing out of his house: neither let 
 him which is in the field return back to take his 
 clothes." These words of warning imply the necessity 
 of diligence and speediness in making their fiight. 
 "And woe unto them that are with child, and to them 
 that give suck in those days !" This verse has a 
 direct literal application to women in these delicate 
 circumstances. Naturally enough, in time of the 
 predicted war and the besieging of their capital city, 
 it would be most difficult and trying upon them to 
 have to flee to the mountains for personal safety. 
 "But pray ye that your fliglit be not in the winter, 
 neither on the sabbath day: for then shall be great 
 tribulation, such as was not since the beginning of 
 the world to this time, no, nor ever shall be." 
 
 The words of the Savior as given by Luke shed light 
 upon the subject. "And when ye shall see Jeru- 
 salem compassed with armies, then know that the 
 desolation thereof is nigh. Then let them which are 
 in Judca flee to the mountains; and let them wliich 
 
84 
 
 Errors of Russellism 
 
 are In the midst of it [Jerusalem] depart out; and 
 let not them that are in the country enter thereinto. 
 For these be the days of vengeance, that all things 
 wliich are written may be fulfilled. But woe unto 
 them that are with child, and to them that giA^e suck, 
 in those days ! for there shall be great distress in the 
 land, and wrath upon this people [the Jews]. And 
 they shall fall by the edge of the sword, and shall 
 be led away captive into all nations: and Jerusalem 
 shall be trodden down of the Gentiles, until the times 
 of the Gentiles be fulfilled" (Luke 21 : 20-24). Russell 
 would have the ignorant and uninformed to believe 
 that these predictions apply to the whole Gentile 
 world over eighteen hundred years after they were 
 literally fulfilled upon the Jewish nation. 
 
 The Lord took pains to warn his own disciples 
 that when they should see "Jerusalem compassed 
 about witli armies" they should flee into the moun- 
 tains, etc. The historian Eusebius tells us that "all 
 who believed in Christ left Jeinisalem at this time 
 and fled to Pella, and other places beyond the river 
 Jordan ; and so they all marvelously escaped the 
 general shipwreck of their country; not one of them 
 perished." "The Lord urged them to pray that 
 their flight be not in the winter, neither on the sab- 
 bath day. In the winter the hardness of the season, 
 the condition of the roads, the shortness of the da^'s, 
 and the length of the nights, would all be great im- 
 pediments to their flight. On the Jewish sabbath 
 the gates of all the cities and towns in every place 
 were kept shut and barred, so that if their flight had 
 been on a sabbatli they could not have escaped, nor 
 found admission in any place of security in the land. 
 
The "Time of Trouble'' 
 
 85 
 
 God took care to provide for the escape of the Chris- 
 tians out of the awful calamity which befell the Jews. 
 Pi'ior to the time when Titus marched his hosts to 
 the city, Cestius Gallus, the president of Syria, came 
 against Jerusalem with a powerful anuy. He might 
 have assaulted the city and taken it, and thereby put 
 an end to the war; but without any just reason, and 
 contrary to the expectation of all, he raised the 
 seige and departed. Josephus remarks that at this 
 time 'man}- of the principal Jewish people forsook 
 the city as men do a sinking ship.' These evidently' 
 were the Christians, who understood from Jesus' 
 words that tlie desolation of the place was nigh." 
 
 As to Russell's application of Dan. 12:1 to his 
 supposed forty years of trouble between 1874 and 
 1914, I will quote the text in full, together with its 
 context, and the reader can see for himself the })cr- 
 version of facts. "And at that time shall Micliael 
 stand up, the great prince which standcth for the 
 children of thy people: and there shall be a time of 
 trouble, such as never was since there was a nation 
 even to that same time: and at that time thy people 
 shall be delivered, every one that shall be found writ- 
 ten in the book. And many of them that sleep in the 
 dust of the earth shall awake, some to everlasting 
 life, and some to shame and everlasting contempt. 
 And they that be wise shall shine as the brightness 
 of the firmament ; and they that turn man}' to riglit- 
 eousness, as the stars forever and ever" (verses 1-3). 
 
 The time of trouble of which Daniel speaks is con- 
 nected with the resurrection of all the dead and the 
 final rewards of the righteous ; therefore all can see 
 that this has no reference to llussell's "time of 
 
86 
 
 Errors of Russellism 
 
 trouble." Furthermore, the Pastor's "distress," *'per- 
 plexities," "world-wide revolutions," and "anarchy" 
 (which did not come) between the years 1874« and 
 1914, would involve in their consequences the people 
 of God, wlio were still scattered among the nations ; 
 whereas the prophet declared, "At that time thy 
 people shall be delivered, every one that shall be found 
 written in the book." Daniel expected to be among 
 those who shoui>l "awake to everlasting life" in that 
 day, for the angel said to him, "Go thou thy way 
 until the end be: for thou shnit rest, and stand in thy 
 lot at tlie end of the days" (verse 13). 
 
 That the coming of Michael (Christ) will be a time 
 of trouble for all those whose names are not written 
 in the book is clearly shown by many scriptures. 
 Paul says that "the Lord Jesus shall be revealed from 
 heaven with his miglit^- angels, in flaming fire taking 
 vengeance on them that know not God, and tliat obey 
 not the gospel of our Lord Jesus Christ" (2 Thess. 
 1:7, 8). Peter describes that time as "the day of 
 judgment and perdition of ungodly men" (2 Pet. 
 3:7). The apostle John says, "Behold, he cometh 
 with clouds; and every eye shall see him, and they 
 also which pierced him: and all kindreds of the earth 
 shall wail because of him" (Rev. 1:7). The awful 
 description of "the great day of his wrath" gi^'en by 
 the Revelator (chap. 6: 14-17) indicates "a time of 
 trouble, such as never M'as since there was a nation." 
 We must remember that according to Daniel this 
 "trouble" was to fall only upon those whose names 
 were not written in the book. The Revelator further 
 describes the second coming of Christ, the resurrec- 
 tion and judgment of all the dead, and then says, 
 
The "Time of Trouble' 
 
 87 
 
 "And whosoever was not found written in the boot 
 of life was cast into the lake of fire" (chap. 20: 
 11-15). 
 
 The language of Christ in Matt. 24 : 15 is about 
 the same as the words of Daniel ; but we must bear 
 in mind that similarity of statement does not neces- 
 sarily prove identity, although it may indeed suggest 
 analogy. I have already shown clearly that Christ 
 referred to the destmction of Jerusalem and the ruin 
 and dispersal of the Jews ; whereas Daniel referred to 
 the last day — the day of general resurrection. There 
 is a distinct annlogy between these two events. The 
 Jews who swore away the life of the Son of God said, 
 "Let his blood be upon us, and upon our cliOdren," 
 and nerer was such an imprecation more literally ful- 
 filled. That nation which rejected the Christ went 
 down into complete and lasting ruin amidst the most 
 fearful sufferings that have ever come upon any peo- 
 ple. But this was a mere type, so to speak, of tliat 
 great and final catastrophe, which shall involve in its 
 results not one tribe or nation only, but all the 
 enemies of Christ throvghont the rvhole world — a 
 "time of trouble such as never was since there was 
 a nation." 
 
 Those things which Daniel predicted have not yet 
 come to pass, while the very things which were pre- 
 dicted by the Lord Jesus, and which were literally 
 fulfilled more than eighteen centuries ago, Elder Rus- 
 sell tells us were to happen between 1874 and 1914 
 upon all the nations of the world. The fact that 
 none of C. T. Russell's calculations and prophecies 
 has been fulfilled is one of the reasons that prevent 
 us from believing in him. This is a positive obstacle 
 
88 
 
 Errors of Russellism 
 
 to our faith, for which the Pastor should hardly 
 censure us. 
 
 But he was very positive that things would work 
 out as he said "in due time." Yet, as by an unseen 
 power, he, like Balaam of old, uttered things that he 
 did not perhaps wish to, which aid us in determin- 
 ing the character of his work and the uncertainty 
 which pervaded his thoughts throughout. Following 
 are his words: 
 
 But while the reader is thus informed of what will be 
 proved in succeeding chapters, he must not expect to have 
 passage of Scripture pointed out in which these matters 
 and these dates are plainly written. — Series II, p. 171. 
 
 It is well that he did thus forewarn us, for it has 
 saved us from being too seriously disappointed. He 
 must have thought that the world would be easily 
 duped, when he gave it such strange utterances with- 
 out any texts of Scripture to prove them. There 
 are too many false prophecies and prophets in the 
 land in these days for the people to accept matters 
 of such importance as relate to the soul's welfare 
 without at least some Scriptural support. Since we 
 have seen that Elder Russell's prophecies have failed, 
 we may with propriety apply to him the following 
 words from the pen of Moses, "When a prophet 
 speaketh in the name of the Lord, if the thing follow 
 not, nor come to pass, that is the thing which the 
 Lord hath not spoken, but the prophet hath spoken 
 it presumptuously: thou shalt not be afraid of him" 
 (Deut. 18:22). 
 
 The days of vengeance and wrath of the Almighty 
 God were to come upon the city of Jerusalem and 
 "this people" — the Jews. So says the Word of 
 
The "Time of Troubh" 
 
 89 
 
 God. There is no hint in this prophecy of Luke 21 : 
 20-24 that Gentile nations were included. 
 
 The Jews were to 'fall by the edge of the sword, 
 and be led away captive into all nations.' This could 
 not happen to the whole world, for how could all the 
 nations be carried away captive to any place.'' But 
 this is only one among a multitude of the blunders 
 of Millennial Dawn. Nearly a million and a half 
 of Jews perished in that short war of only a few 
 months' duration. The manner in which they suffered 
 as a nation has no parallel anywhere in all the an- 
 nals of history. Let us accept the plain Word of 
 God, and leave Millennial Dawn dreams alone. 
 
CHAPTEE XI 
 
 THE "TRIBULATION SAINTS" 
 
 Based upon the false assumption that there would 
 be a "distressing" "time of trouble" between 1874< and 
 1914, the author of Millennial Dawnism has made a 
 distinction between the "little flock," "elect," or 
 "kingdom saints," and a lower class, or "company," 
 known and discussed as "tribulation saints." These 
 he identifies with the innumerable blood-washed white- 
 robed company of Rev. 7:9-17. Because these 
 "came out of great tribulation" (v. 14), he presumes 
 to call them "tribulation saints." The Pastor thinks 
 these are they who, during and because of the awful 
 happenings of the "time of trouble," were gathered 
 out of nominal Christianity ; and though they would 
 not be worthy to share the "divine nature" and to be 
 of the "Bride" class, they would nevertheless be 
 present as guests at the marriage supper, and serve 
 the King and his Bride. In this he is again badly 
 straitened for proof texts. 
 
 That the innumerable blood- waslied comj);iny, 
 gathered out of "every nation and kindred and 
 tongue and people," came through great tribulation, 
 we believe ; for this is the unerring testimony of the 
 inspired Word of God: but that such an immense 
 throng as is here (Rev. 7:9-17) mentioned is the 
 product of these last 40 years we do not believe 
 Russell's supposed "time of trouble" is now expired, 
 and the thousands that have accepted Christ during 
 that time have suffered no unusual persecutions ; — 
 but rather it is a fact that during the last forty or 
 90 
 
The "Tribulation Saints" 
 
 91 
 
 more years Christians in general have enjoyed the 
 most favorable conditions in which to embrace and 
 to practise the Christian rehgion: therefore, we are 
 doubly sure that MillennLal Dawn is wrong again. 
 
 A few plain texts of Scripture will convince any 
 logical thinker that the host of saints mentioned by 
 John in Rev. 7 : 9-17 are those gathered by the labors 
 of the church of God in all time, those which have 
 endured bitter persecutions at the hands of their 
 adversaries. Looking back to the very rise and early 
 progress of Christianity, we note the following testi- 
 mony of the first apostles: "And when they had 
 preached the gospel to that city, and had taught 
 many, they returned again to Lystra, and to Iconium, 
 and Antioch, confirming the souls of the disciples, 
 and exhorting them to continue in the faith, and 
 that we must through much tribulation enter into 
 the kingdom of God" (Acts 14: 21, 22). The apos- 
 tle Paul wrote that all who "will live godly in Christ 
 Jesus shall suffer persecution" (2 Tim. 3: 12). One 
 of the things that Jesus told his disciples they would 
 have while in the world was "tribulation" (John 16: 
 33). All the faithful have had more or less per- 
 secution, or tribulation, according to their environ- 
 ment and the extent of their earthly pilgrimage ; and 
 as long as there are righteous people in the world, 
 so long will there be opposition against them. 
 
 To be heirs of the kingdom of God is the privilege 
 of all the redeemed. The prophet Daniel foretold 
 that the saints of the Most High would possess the 
 kingdom forever and ever (Dan. 7: 27, 18). "Every 
 man received a penny." All "who are accounted 
 
92 
 
 Errors of Russellism 
 
 worthy to attain that world" (the world to come) 
 will be "equal unto the angels ; and are sons of God" 
 (Luke 20: 35, 36, A. S. V.). Those who 'come out 
 of great tribulation, and wash their robes and make 
 them white in tlie blood of the Lamb,' will share the 
 same glory with all the other redeemed ones. There 
 is no such distinction between the "elect" and the 
 blood-washed company as Russell dreamed about. 
 
 Notice, too, the abundant provision of the Lord: the mes- 
 sage is sent to them — Though you are not the Bride of the 
 Lanib, you may be present at the marriage supper — "Blessed 
 are they which are called unto the marriage supper of the 
 Lamb." (verse 9.) This company will, in due time, through 
 the Lord's chastisement, come fully into harmony with him 
 and his plan, and will wash their robes, that they may 
 ultimately reach a position next to the Bride — Eev. 7:14, 15, 
 — Millennial Dawn, Vol. I, ijp. 240, 241. 
 
 Since the gospel age closed, according to Millen- 
 nial Dawnism, in 1881, and this sealed the doom of 
 all with respect to the "high calling" to be a part of 
 the "Bride elect" and to share immortality, we are all 
 "deceived" if we expect to be raised up immortal 
 beings ; we are 7iot the "Bride" at all, but the position 
 we shall ultimately gain will be "next to the Bride." 
 Such is tlie notion of the Millennial Dawnist. But 
 does the Bible say anything about a great host of 
 white-robed saints gaining a position "next to the 
 Bride," but who will not be the bride, the Lamb's 
 wife? No. Who says this.? Elder Russell. Who is 
 the bride.'' John the Baptist said, "He that hath the 
 bride is the Bridegroom." He referred to Jesus 
 Christ (John 3:29). He is Bridegroom, and his 
 people are the bride. Paul wrote to the Romans that 
 they were "married to another, even to him who is 
 
The "TrihuJation Saints' 
 
 93 
 
 raised from the dead" (Rom. 7: 4) ; to the Corinth- 
 ians, "I have espoused you to one husband" (2 Cor. 
 11:1-3). Isaiah prophesied, "So shall thy sons 
 marr}^ thee" (Isa. 62:1-5). All the sons of God 
 are therefore "married" to the Lord. 
 
 "Let us be glad and rejoice, and give honor to 
 him: for the marriage of the Lamb is come, and his 
 wife hath made herself ready. And to her was 
 granted that she should be arrayed in fine linen, clean 
 and white: for the fine linen is the righteousness of 
 the saints" (Rev. 19:7, 8). Nothing is said here 
 about the bride's being a "special" "select few" par- 
 takers of the "high calling," distinct from other 
 saints, as Russell claims. They are spoken of as 
 saints with clean, white array. It is easy, therefore, 
 to identify these with the white-robed company of 
 chap. 7:9-17. As much is said of the latter as of 
 the former. The main featui'e is their "wliite robes." 
 "Blessed are they which are called unto the marriage 
 supper of the Lamb." Pastor Russell tells us that the 
 "tribulation saints" are not a part of the bride — 
 that they are only to be present at the supper." 
 Doubtless he overlooked the fact that it is the mar- 
 riage supper of the Lamb himself unto which all the 
 saints are "called," and that in no place is it hinted 
 at as a "supper of the bride"; that is, one in wliirli 
 the bride participates in the preparation.'" This 
 "supper" is distinctly that of the Bridegroom him- 
 self in which all the saints, without discrimination, 
 are to share. Tliis thought is expressly given in 
 Luke 11:15 — "Blessed is he that shall eat bread in 
 the Kingdom of God." There is no "higher calling" 
 than this. There is no more in Matt. 25:10 tl-.an 
 
94i 
 
 Errors of Russetlism 
 
 in the foregoln'r. "And they that were ready went 
 in with him to the maxriage: and the door was shut." 
 Going in "to the marriage" conveys the same idea 
 as being "called unto the mari-iage supper," and 'eat- 
 ing bread in the kingdom of God.' This language, 
 we must also remember is highly figurative. We do 
 not conceive of a literal marriage of Christ to a host 
 of saints in the common usage of the term. 
 
 Thus we see that the "tribulation saints" are not 
 only the white-robed company, but they are also the 
 bride, the Lamb's wife. The tribulations they came 
 out of was not a late forty-year period of calam.ities ; 
 it embraced the v.';;oIe Christian era, from the apos- 
 tles to the end of the world. And these saints will 
 forever stand before the throne and worship God, 
 and serve him day and night in his temple. Praise 
 our God forever and ever for his glorious power and 
 wonderful love to the children of men! 
 
CHAPTER Xn 
 
 WHAT IS MAN? 
 
 "What is man, tiiat thou shouldest magnify him, 
 and that thou shouldest set thy mind upon him. And 
 that thou shouldest visit him every morning, and 
 try him every moment?" (Job 7:17, 18). 
 
 Answer. "Thou niadest him a little lovrer ["for a 
 little while lower." margin] than the angels ; thou 
 crownedst him with glory and honor, and didst set 
 him over the works of thy hands" (Heb. 2:7). 
 
 The question naturally arises. In what respect is 
 man a little lower tha'n the angels.? Tke ninth vei-se 
 answers this question pointedly — "But we behold him 
 who hath been made a little lower than the angels, 
 even Jesus, because of the suffering of death." But 
 this does not imply that when a man dies, all there is 
 of him becomes a prey to the enemy Death. Man is 
 now clothed with a body of flesh and blood, which 
 is mortal. Angels are spirit beings, and arc vot 
 clothed with mortahty ; therefore, angels can never 
 die as man dies. This is proved by the Lord's own 
 testimony (Luke 20:34<-36), "and Jesus said unto 
 them. The sons of this world marry, and are given 
 in marriage: but they that are accounted worthy to 
 attain to that world, and the resurrection from the 
 dead, neither marry, nor are given in marriage: for 
 neither can they die any more: for they are equal 
 unto the angels; and are sons of God, being sons of 
 the resurrection." Here the exact reason why man 
 can not die after the resurrection from the de/id is 
 clearly stated; namely, "for they are equal unto the 
 1>5 
 
96 
 
 Errors of Russellism 
 
 angels." Man, therefore, is "lower than the angels" 
 m this respect: he has a mortal frame which must, in 
 God's appointed time, return to earth. 
 
 "For he [the Lord] knowcth our frame; he re- 
 membercth that we are dust" (Psa. 103:14!). In 
 respect to the mortality of man, the apostle wrote 
 to the Romans (chap. 8: 20, 21) : "For the crccition 
 was subjected to vanity, not of its own will, but by 
 reason of him Avho subjected it, in hope that the 
 creation itself also shall be delivered from the bond- 
 age of corruption into the libert}' of the glory of the 
 cliildren of God." This "deliverance" refer.? directly 
 to the resurrection of tlie body. "And not only so, 
 but ourselves also, who have the first-fruits of the 
 Spirit, even wo ourselves groan within ourselves, 
 waiting for our adoption, to wit, the redemption of 
 our body" (v. 23). 
 
 in the beginning the Loi'd created man a com- 
 pound being. Man is of two parts — a human, or 
 e;.irthh' nature, and a spirit, or heavenly nature; 
 and these are united in one mass, or form. The 
 spirit of man is so mingled with the body, or out- 
 ward man, that to huinan sight man a..»pears to 
 be no different from the beast in organism. The 
 soul, or "inward man," being invisible to the 
 natural eye and there being no means of dissecting 
 man so tliat his spirit ma}- be seen, some people tell 
 us that mm is "like the beasts that perish." These 
 people also cite certain passages that apply only to 
 the physical man, then think they have a prop for 
 their no-soul doctrine. 
 
What Is Man? 
 
 97 
 
 A Spirit in Man 
 
 "But there is a spirit in man, and the breath [or 
 inspiration] of the Almi^^lity givoth them under- 
 standing" (Job. 32:8). This text shows that man 
 possesses an inner, conscious spirit, and that it is 
 this element that receives "understanding" through 
 the inspiration of the Ahnighty. The beasts of the 
 earth possess Jio siicli spiritual entity, "^'he spirit of 
 man has the power of "discernment," which is not 
 found in the dumb brutes. "For who among men 
 knoweth the ti)ings of a man, save the spirit of tJie 
 man, which is iji him?" (1 Cor. 2:11). This intel- 
 ligent, discerning quality is in evei-y man of aA'crage 
 normal powers. 
 
 Man's constitution is such, that his inner being 
 may be either .united to or separated from God. The 
 one state is called "life" ; the other, "death." This 
 thougfit resolves itself into the proposition that a 
 man nifiy be "dead" and at the same time "alive." 
 This will be treated in a subsequent chapter. In a 
 former chapter ^^e saw that man can not kill the 
 soul ; hence the inner man is immortal, for it can 
 never l)ecome "extinct" or "dissolve" so as to lose 
 its identity, as the body does. The fact that the 
 Revelator saM' under the altar the myriads of souls 
 that had been slain, v/hich can be no other than dis- 
 embodied spirits, is strong proof of the immortality, 
 or deathlessncss, of the soul, or spirit, of man. IMan 
 is a "little lower than the angels," because he suffers 
 death; but as we have seen, the "soul," not being 
 under the power of dissolution, or death, does not 
 die Avith the body, but lives on. The body dies when 
 
98 
 
 Errors of Russellism 
 
 the soul, under certain divinely appointed laws leaves 
 the body. "Because man goeth to his everlasting 
 home, and the mourners go about the streets : and the 
 dust returneth to the earth as it was, and the spirit 
 returneth unto God who gave it" (Eccl. 12: 5, 7). 
 
 It might be proper to note here that mortality — 
 subjectiveness to death, or the possibility of dying — 
 was incorporated into man's physical being at crea- 
 tion. If man's physical body had not been mortal 
 to begin with, liis removal from the garden where 
 grew the tree of life of wliich he might eat and live 
 forever, would never have resulted in his physical 
 death in the course of time. Contrary to Russell's 
 theory, man's perpetual earthly existence depended, 
 not upon "all the [other] trees of the garden," of 
 which he might and doubtless did eat, but upon the 
 fruit of the tree of hfe alone. 
 
 And though man is, while on probation, a little 
 lower than the angels, he shall not alwa^'s remain so: 
 the sons of the resurrection are equal unto the angels, 
 and can not die any more. Mr. Russell teaches 
 that angels are mortal, and that those who have 
 sinned will be annihilated. For some reason not given 
 in the Scriptures those angels that have fallen, can 
 not be redeemed, as man can be; and in this they dif- 
 fer. Thank God, that he made it possible that man 
 miglit be redeemed from sin and etern;d wrath ! 
 
 Man was created "holy," "upright," in the "im- 
 age," or "likeness, of God." In the fall he lost tl-.is 
 holiness, or moral likeness, and has since been a 
 "creature of vanity" — a "depraved being," separated 
 from Edenic purity, and alienated in his heart, 
 "loving darkness rather than light, because his deeds 
 
What Is Man? 
 
 99 
 
 are evil." It is his "inner man" that is the rational, 
 volitional, responsible part of him. Mr. Russell, 
 
 commenting upon man's constitution, said, 
 
 "For tlie s^jirit of life is not an intelligence, nor a person, 
 but merely a power or priTilege." — Series V, p. 315. The 
 spirit of life, the animating spark which God first en- 
 kindled in Adam and whirh thence (impaired) descended 
 to all his posterity — which is an invisible power or quality; 
 or the spirit of the nrind, the will — an invisible power which 
 controls the life."- — p. 314. 
 
 Does it not seem strange that a mere "spark," or 
 animating influence, wovild be so powerful as to "con- 
 trol, the life".' On page 39 of Series VI, we read: 
 
 We are not to understand this "image" to be one of 
 physical shape; but, rather, a moral and intellectual imago 
 
 of the great Spirit And as for tlie "likeness," it 
 
 doubtless relates to man 's dominion — ke was to be king of 
 earth and its teeming creatures. 
 
 It seems from the foregoing that about all God 
 meant by "likeness," and therefore all he expected 
 of man, was earthly dominion over a lot of dumb 
 brutes. If as Russell claims (and we agree with him 
 here), this "image" does not refer to "physical 
 shape," then, since God is a spirit (John 4: 2i), and 
 is not a physical being, how could man have had 
 God's "image" without possessing a spirit being.'' 
 Elder Russell refers to moral and intellectual capac- 
 ity: can a being possess vioral faculties without pos- 
 sessing an inner conscious, rational being, separate 
 and distinct, as to personality, from the mere human 
 or physical form.'' The beasts do not have moral 
 faculties which make them capable of "knowing 
 good and evil," and hence they are not responsible 
 for their actions. Thus we see that inasmuch as it 
 
100 
 
 Errors of RusselUsm 
 
 is this "inner consciousness" that makes us respon- 
 sible to our Creator, this "inward being" is not only 
 an "image of God" in the sense of morality alone, but 
 it is an intelligent being discerning "good and evil," 
 and capable of receiving "understanding" through 
 "the inspiration of the Almighty." 
 
 Again I cite another of Elder Russell's contradic- 
 tions. 
 
 Hence the creature [m.an] is in no sense a part or nn 
 offspring of the Creator's essence or nature, as some imagine. 
 —Series I, p. 207. 
 
 In the Bible we read differently — "In him we live, 
 and move, and have our being; as certain even of 
 your poets have said, For we are also his offspring. 
 Being then the offspring of God, we ought not to 
 think that the Godhead is like unto gold, or silver, 
 or stone, graven by art, and device of man" (Acts 
 17:28, 29.) The heavenly inspired apostle says 
 man is the "offspring of God." The deceived JMil- 
 lennialist says man is "in no sense" the offspring of 
 God. Whom shall we believe, Russell or Paul? If 
 a "spark of life" is all the soul a man has, and that 
 *',spark" infused into him constitutes him a "man," 
 then how is it that he is in God's image at all, see- 
 ing that the God of heaven has no corpoi\al frame.'' 
 Is God himself just a "spark of life," an unintelli- 
 gent spirit.'' And, if this "spark of life," which is 
 only a "pou-er," or "privilege," is the only force that 
 sets the mechanism of man in motion, from whence 
 his moral faculties? 
 
 As furtlier proof that man has an inner, conscious 
 being, possessed of all tlie powers which we assign to 
 it in this cha.pter, I will insert some records of iuci- 
 
What Is Man? 
 
 101 
 
 dcTi'^s taken from real life, Incidents with which we 
 all are more or less familiar, and therefore have no 
 occasion for doubt as to their genuineness. The 
 following are taken from the book. Dying Testimon- 
 ies of Saved and Unsaved, By S. B. Shaw. 
 
 Rev. E. Payson said in his dying hour: "It seems 
 as if the soul disdained such a narrow prison [ref- 
 erence is here made to his body], and was determined 
 to break through with an angel's energy, and I trust 
 with no small portion of an angel's feeling, until it 
 mounts on high. It seems as if my soul had found 
 a new pair of wings, and was so eager to try them, 
 tliat in her fluttering, she would rend the fine net- 
 work of the bod}' in pieces." Again he said, "I am 
 going, but God will surely be with you." — p. 23. 
 
 The last request of Susanna Wesley, mother of 
 John and Charles Wesley, was : "Children, as soon 
 as I am released sing a psalm of praise to God."- — p. 
 53. Surely this saint did not anticipate extinction 
 of being at death. 
 
 "Wlien Carrie Carmen, with whom the author was 
 personally acquainted, as pastor, came to the 'river's 
 margin,' perfectly conscious, she gazed upward, and 
 exclaimed, 'Beautiful! beautiful! beautiful!' One 
 asked, 'What is so beautiful?' 'Oh, they are so 
 beautiful.' 'What do you see?' 'Angels; and they 
 are so beautiful.' 'How do they look?' 'Oli, I can't 
 tell you, they are so beautiful.' 'Have they wings?' 
 *Yes ; and hark! hark! they sing the sweetest of anv- 
 thing I ever heard.' .... 'I see the Holy City that 
 Avas measured with the reed wliose length and breadth 
 and height are equal, and wliose top reaches to the 
 skies ; and it is so beautiful I can't tell 3^ou how 
 
102 
 
 Errors of Russellism 
 
 splendid it is.' .... She closed her eyes and rested 
 a moment, and then looked up with beaming eyes 
 and said, 'I see Christ and oh, He is so beautiful.' 
 Her husband asked again, 'How does he look?' 'I 
 can't tell you ; but he is so much more beautiful than 
 all the rest.' Again she said, *I see the Holy City.' 
 Then, gazing a moment, she said. 'So many !' 'What 
 do you see, of which there are so many.'" 'People.' 
 'How many are there.'" 'A great many; more than I 
 
 can count.' .... They are beckoning to me 
 
 Presently she lifted up her eyes and said, 'Oh, carry 
 me off from this bed.' Her husband said, 'She wants 
 to be removed from the bed.' But his father said, 
 'She is talking with the angels.' When asked if she 
 were, she replied, 'Yes.' S)ie then tlianked the doctor 
 for his kindness to her, and asked him to meet her 
 in heaven. She closed her eyes, aud seemed to be 
 rapidly sinking away. Her husband kissed her and 
 said, 'Carrie, can't you kiss me.'" She opened her 
 eyes and kissed him, and said : 'Yes ; I can come back 
 to kiss you. I was part way over.' She said but 
 little more, but pi-ayed for herself and for her friends. 
 Frequently she would gaze upv/ard and smile, as 
 though the sights were very beautiful." — pp. 61-63. 
 
 If these had no souls, they were greatly deluded 
 with impressive and pretended beauties and glories 
 into which they were emerging. A man without a 
 soul, an inner conscious entity, wovild not feel in 
 his dying hour as if he had a new pair of wings, 
 with which to take his immortal flight: he would 
 not beliold, as this dying woisan did, the Holy City, 
 the heavenly angels, and the Christ ; he could not 
 conA'erse with the angels on his dying bed, and bid 
 
What Is Man? 
 
 103 
 
 them come and take him away. If Pastor Russell's 
 theory of man be correct, tlie best Christian poets 
 were beset with deceptions and wrong imaginations. 
 Such immortal hymns ; as, 
 
 O come, angel band, 
 
 Come, and around me stand; 
 
 Oh, bear me away on your snowy wings 
 
 To my immortal home, 
 
 are the productions of deluded minds and misappre- 
 hensions of the great beyond. Russell would like to 
 have the honor of having corrected all these past 
 doctrines of error. 
 
 Again I quote from Mr. Shaw's book. "Through 
 the kindness of L. B. Balliett, M. D., we furnish our 
 readers with tliis touching incident : liillian Lee, aged 
 ten, when dying spoke to her father thus : "Oh ! papa, 
 what a sweet sight! The golden gates are opened 
 and crowds of children come pouring out. Oh ! such 
 crowds. And they ran up to me and began to kiss 
 me and call me by a new name. I can't remember 
 what it was.' She lay and looked upwards, her 
 eyes dreaming. Her voice ditd into a whisper as 
 she said, 'Yes, yes, I come, I come." — pp. 83, 84. 
 
 Miss Lila Homer, of Dardanelle, Ark., had visions 
 of angels and of the redeemed hosts of heaven while 
 she lay upon her dying bed. She was rational to the 
 last. — pp. 94, 95. 
 
 Following are the last words of Rev. H. Y. Humel- 
 baugh, who died Oct. 13, 1868. "As the shadows 
 thickened his faith seemed to lay hold of the Re- 
 deemer with an all-conquering grasp, and he ex- 
 claimed, 'O Jesus, receive my spirit. Glory to God 
 for a religion that saves in the dying hour.' . . . . 
 
104 
 
 Errors of RusseUism 
 
 Turning to his griof-stricken wife, he said, 'O, Fanny, 
 weep not for me ; I will soon rest, forever rest, from 
 all my troubles,' .... Addressing his physician again, 
 he said, 0 doctor, what a beautiful land lies just 
 before my eyes.' Then in holy ecstacy he cried out: 
 'O King of terror! end of time! Oh, all is bright ! I'll 
 soon be at home.' .... They comfort me ; yes, bless 
 God, they comfort me.' A few minutes later his 
 pulse was still." — pp. 140, 141. 
 
 Thousands of occurrences such as the foregoing 
 have been witnessed, and could be gathered, but this 
 is not necessary; the truth has been confirmed. All 
 the atheists, materialists, and no-soul advocates on 
 earth or in hell can not smother out the living and 
 abiding Word of God. It stands unshaken and un- 
 shakable to all eternity; and the testimonies of its 
 adherents correspond to its teaching. 
 
 Following are some extracts from Nelson on In- 
 fdeVity. Dr. Nelson's own personal observations 
 will be interesting and instructive. 
 
 "After this I felt somewhat inclined to watch, when 
 it became my business year after year to stand b}' 
 the bed of death. [Dr. Nelson was a practising 
 ph3'sician for many years, and afterwards a preacher 
 of the gospel, during which time he wrote his noted 
 book. The Cause and Cure of Infidelity.'] That 
 which I saw was not calculated to protract and deepen 
 the slumbers of infidelity, but rather to dispose to- 
 wards a degree of rcsl Icssncss, or, at least, to further 
 observation. I knew that the circle of stupor, or 
 insensibility, drawn around life, and through which 
 all either pass or seem to pass who go out of life, 
 was urged by some to prove that the mind could not 
 
What Is Mail? 
 
 105 
 
 exist unless it be in connection with orf^anlzed matter. 
 For the same reason, others liave contended that our 
 souls must sleep until the morning of the resuri-ec- 
 tion, Avhen we shall regain ovir bodies. That which 
 I witnessed for myself pushed me, willing or un- 
 willing, in a different direction I was called 
 
 to see a female who departed under an influence 
 which causes the patient to faint again and again, 
 more and still more profoundly, until life is extinct. 
 . . . . When recovered from the first condition of 
 syncope, she appeared as unconscious, or as destitute 
 of activity of s]iirit, as others usually do. She sunk 
 again and revived ; it was still the same. She fainted 
 more profoundly still ; and, when awake again, she 
 appeared as others usually do who have no thoughts 
 which they can recall. At length she appeared en- 
 tirely gone. It di<l seem as though the struggle was 
 forever past. Her weeping relatives clasped their 
 hands and exclaimed, 'She is dead !' but, unexpect- 
 edly, she waked once more, and glancing her eyes on 
 one who sat near, exclaimed, 'Oh, Sarah, 'I was at 
 an entirely new place!' and then sunk to remain in- 
 sensible to the things of this world. Why she, like 
 others in fainting, should have no thoughts which she 
 could recall, when not so near death as she after- 
 wards was wlien she had thought, I could not clearly 
 explain."— pp. 300-303. 
 
 Yes, and I am sure that it is more than Elder 
 Russell can explain . so long as he holds to his no- 
 soul theory. The Bible Christian can explain these 
 things. He knows that though the outward man 
 perishes, the inward man is renewed day by day. 
 When the outward man sinks into a state of insensi- 
 
106 
 
 Errors of Russellism 
 
 bility to the things of this world, his soul sees; and 
 in many instances men have rallied from the chilly 
 regions of death for a few moments to speak of the 
 horrors of hell, or the glories of heaven. There is 
 but one sensible explanation to all this, and that is 
 this: man has an inner, conscious being that never 
 dies. Death to him is a "release," a loosing, a trans- 
 lation. There is no other explanation. All else is 
 senseless confusion. His "inner life" is more than 
 a "spark." An unintelligible "power," or influence, 
 does not define the soul. It is altogether unsatis- 
 factory and unsafe. We do not believe it. 
 
 When Lazarus died, the angels translated him. 
 When a Christian dies, his body lies moldei'ing in the 
 narrow to-mb, but his spirit returns to God, to ex- 
 plore the regions of paradisiacal glory. So says 
 the Book of Heaven. 
 
 One other instance from Dr. Nelson's book will 
 suffice. "A young female who called the Man of 
 Calvary her greatest friend, was, when dying, in her 
 senses in all but one particular. 'Mother,' she would 
 say, pointing in a certain direction, 'do you see those 
 beautiful creatures?' Her mother would answer, 
 'No, there is no one there, my deai-.' She would 
 reply, 'W^ell, that is strange. I never saw such coun- 
 tenances and such attire. My eyes ncA'cr rested on 
 anvthing so lovely.' Oh, says one, this is all imagi- 
 nation, and the notions of a mind collapsing; where- 
 fore tell of it.'' My answer is, that I am not about to 
 dispute, or to deny that it is fancy ; but the fancies 
 differ in features and in texture. Some in their de- 
 rangement call out, 'Gitch me, I am sinking; hold 
 me, I am falling' ; others say, 'Do you hear that 
 
What Is Man? 
 
 107 
 
 music? Oh, were ever notes so ce]csti;il !' This kind 
 of notes, and these classes of fancies belonged to 
 different classes of individuals, and who they were, 
 was the item which attracted my wonder." — Cause 
 and Cure of Infidelity, p. 312. 
 
 This is strikingly and singularly true. The 
 atlicist, the deist, the mocker of Christi;mity, the 
 neglecter of salvation — all testify in the hour of 
 death : "I am lost, lost, eternally lost" ; "I am taking 
 an awful leap into the dark"; "all my possessions 
 for a moment of time" ; "I Imve sold my soul for 
 dress" ; "I am going to hall" ; "Too late, too late, 
 too late" ; "Take me awa}' ; the demons are after me." 
 But the pious man of God has never been known to 
 express such agony and eternal regrets. Contrasted 
 with the dying shrieks of the unsaved, we hear the 
 glad exclamation of the righteous: "I am going 
 home"; "The angels are in the room"; "Oh, what 
 sweet music I do hear" ; "I see heaven, and the count- 
 less millions of the redeemed" ; "Lord Jesus, re- 
 ceive my spirit" ; "Oh, come angel band, bear me 
 away on your snowy wings" ; "I see heaven opened, 
 and Christ standing on the right hand of God." If 
 men would only wake to sober thought, and weigh 
 these things in the light of God's Word ! 
 
 What is man? Answer: He is the "offspring of 
 God." He possesses a mortal body and an incor- 
 ruptible spirit, which can never die. He is lower 
 than the angels now, but will be equal to them in that 
 Morld which is to come, beyond the resurrection. 
 
CHAPTER Xiri 
 
 "RESTITUTION OF ALL THINGS" 
 
 "And he shall send Jesus Christ, which before was 
 preached unto you: whom the heaven must receive 
 until the times of restitution of all things, which 
 God hath spoken by the mouth of all his holy proph- 
 ets since the world began" (Acts 3: 20, 21). 
 
 Upon this text Elder Russell builds a huge millen- 
 nial storehouse of universal blessing. In his writings 
 lie quotes and refers to this passage scores of times, 
 but the verse preceding, in which repentance is com- 
 manded as a prerequisite for the reception of the 
 promised showers of refreshing, he does not quote 
 once. He who thinks that in a future age "times of 
 refreshing shall come from the presence of the Lord" 
 vipon the impenitent, he is mistaken. We shall at- 
 tempt a brief summary of the tilings Pastor Russell 
 anticipates in the millennium, and the manner in 
 which he expects them to come. 
 
 On page 196 of Series II, he tells us that the 
 "times of restitution" have already begun; on page 
 33, that the millennium began A. D. 1872. Of 
 course Mr. Russell is not sure that the millennial 
 reign of Christ on earth began 1872; it is only a 
 matter of "tradition" with him. From page 39 I 
 quote as follows : 
 
 And though the Bible contains no direct statement that 
 the sevcutli thousand will lie the epoch of Chvist 's reign, the 
 great Sabbath Day of restitution to the world, yet the 
 venerable tradition is not without a reasonable foundation. 
 
 Let us note a word or two which will shed some 
 light on Russell's "venerable tradition." 
 
 108 
 
"Restitution of All Things" 
 
 109 
 
 "The Millennium doctrine started in an ungodly 
 licretic by the name of Cerinthus, who lived in the 
 first century." From Neanders History of Christian 
 Dogmas," Vol. I, p. 248, I quote: "The idea of a 
 millennial reign proceeded from Judaism, for among 
 the Jews the representation was current, that the 
 
 Messiah would reign a thousand years on earth 
 
 Such products of Jewish imagination passed over 
 to the Christians." To prove the above statement 
 as to the origin of the millennial heresy, I quote from 
 Etischius's Ecclesiastical History, Book III, chap. 
 28: "But Cerinthus, too, through revelations written, 
 as he would have us believe, by a great apostle, brings 
 before us marvelous things, which he pretends were 
 shown him by angels; alleging that after the resur- 
 rection the Kingdom of Christ is to be on earth, and 
 that the flesh dwelling in Jerusalem is again to be 
 subject to desires and pleasures. And being an 
 enemy to the Scriptures of God, wishing to deceive 
 men, he says there is to be a space of a thousand 
 years for marriage festivities. One of the doc- 
 trines he taught was, that Christ would have an 
 earthly kingdom." 
 
 This Cerinthus lived in the da3's of John the 
 apostle, who also called Cerinthus an enemy of the 
 truth, and even refused to remain in the same batl> 
 house with him, because of godly fear. (See Eu.tebius's 
 History, book V, p. 24; book III, p. 28.) The his- 
 torians Moshcim, Gregory, and others refer to the 
 heretic Cerinthus and his millennium in condem- 
 natory terms. Thus seen, Chas. T. Russell has de- 
 liberately chosen the path of publicly condemned 
 heresy. Cerinthus looked for the r«..Jurr^.lion and 
 
no 
 
 Errors of Russellism 
 
 beginning of the mlllennlcal reign about the middle of 
 the fifth century. It was then that the seventh 
 thousand years began according to the translation of 
 the Seventy, Josephus, and many other historians. 
 The LXX was the very Bible of Christ and the apos- 
 tles. Mr. Russell has marked out a chronological 
 table of his own, in the which he discovers that the 
 seventh thousand years began A. D. 1873; and then 
 upon the flimsy fabric of "tradition," he constructed 
 his millennial heresy. As to the "venerableness" of 
 this "tradition," we shall let the reader judge. The 
 idea originated among the Jews, and found rich soil 
 for its propagation in the heretic Cerinthus who, in 
 no misfcakable terms, is condemned as "an enemy of 
 the truth." 
 
 On page 170, Series II, the Pastor informs us that 
 the times of restitution began on the "exact date" 
 of 1874, when the Lord returned. The millennial 
 age will be a time of the world's regeneration. "But 
 the regeneration provided for the world .... is not 
 to a new nature, but to a restoration or restitution 
 of the human nature in its perfection." — Series V, 
 p. 138. Sanctification will be required by the great 
 King then (Series V, p. 122). "There will no longer 
 be a Babel of confusing theories and doctrines." — 
 p. 123. Following is one of the many contradictions 
 of Millennial Dawnism: In Scries IV, p. 636, we are 
 told that "outward obedience avIU be compulsory"; 
 In Series V, p. 415, we read, 
 
 Novert]iolcss, tliis drawing will not mean compulsion; for 
 just as it is p«««il»l« for th« Father's drawing to be resisted 
 in the pr«s«tJt age, so that nsjiuy are ejdled but few will be 
 efcosen, so alsa it will be p<»ssible for the drawing of Christ 
 to be resisted hj the world of mankind in the next age. 
 
"Restitution of All Things" 
 
 111 
 
 Then again (Vol. I, p. 216), he tells us that the 
 kingdoms of the world "will not surrender peaceably, 
 but must be bound and restrained by force." Among 
 the tilings to be wrought is the transformation of the 
 entire earth into a "Garden of Eden for fruitfulness 
 and beauty and perfection." — Series IV, p. 61-8, 
 Restitution work is to be "gradual" — (Series V, p. 
 475). The race of human beings will come forth in 
 the resurrection in a "fallen," or depraved, condition 
 just as they die (Series IV, p. 655). Such ai-e the 
 fancies of the millennial teacher. 
 
 The word "restitution' occurs but once in the New 
 Testairtent, in either Greek or English. Professor 
 Green defines the Greek word as follows: "A restitu- 
 tion or restoration of any thing to its former state; 
 hence, change from worse to better, melioration, in- 
 troduction of a new and better era." Now, we ask, 
 is there any promise that this whole earth is to be- 
 come a Hteral paradise, or Eden? No. Was the 
 "Garden of Eden" th.e wliole earth.'' No; it was a 
 comparatively small spot. What was lost in the 
 fall? The "image," or "likeness," of God. Sickness 
 and physical death came in as a natural consequence, 
 wlien man was cut off from the "tree of life," for 
 man's corporeal frame was mortal at creation. The 
 Lord will indeed usher in a better age, or world, in 
 which man wiU enjoy all he enjoyed in liis original 
 Eden, and more; but this world will not be his home, 
 as we shall show in succeeding chapters. 
 
 Pastor Russell makes quite an effort to convince 
 his readers that he and his followers constitute the 
 "antitypical Elijah." Ke denies that the Elias of 
 tlie Scriptures really came and began the restora- 
 
112 
 
 Errors of Russellism 
 
 tion of all things. But what saith the Scriptures? 
 "And his disciples asked him, saying, Why then 
 say the scribes that Elias must first come? And 
 Jesus answered and said unto them, Elias truly shall 
 first come, and restore all things. But I say unto 
 you. That elias is come already, and they knew 
 him not, but have done unto him whatsoever they 
 listed. Likewise shall also the Son of man suffer of 
 them" (Matt. 17:10-12; Mark 9:11-13). In the 
 face of these plain texts of Scripture Russell denies 
 the fulfilment of Mai. 4 : 5, the only place in the Old 
 Testament where this prophecy is found. Though 
 Jesus has all but named the person out in his reply 
 to tlie disciples' inquiry, insomuch that if we had no 
 further evidence we could feel sure that John the 
 Baptist was meant, there is still further proof. 
 Concerning John, tlie angel told Zncharias, "And he 
 shall go before him [Christ] in tlie sjiirit and j)ower 
 of Elias, to turn tlie liearts of tlie fatliers to the 
 cljildren, and tlie disobedient to tlie wisdom of the 
 just; to m;ike rc.uly a people prepared for the 
 liOid" (Luke 1:17). Therefore the Scriptural 
 "Elias," or "J\lii:di," came more than eighteen hun- 
 (li-ed ye.irs ago, at which time, instead of 1874, as 
 Fiisseil c'lnims, the work of restitution began; hence, 
 tlie pastor is more tlrui eighteen hundred years too 
 kite to be the ])rophet Elias : and the Scriptures do 
 iinl: even hint at another aside from John tlie Bap- 
 tist. 
 
 Since we have learned that restitution work began 
 witii the preaching of John and has continued 
 t!ir.-)Ughout tlie gosjicl era, we can also clearly see 
 the 7iaiurc and charucter of the work, that it is not 
 
"Restitution of All Things" 
 
 113 
 
 in any sense an Edenizing of this literal earth, but 
 rclioUy a spiritual work of restoring man to the plane 
 of truth and righteousness. Salvation from all sin 
 is man's "Eden" in tliis world. 
 
 "Our God, to save from sin's control, 
 Gave his Son a sacrifice; 
 His grace, abounding in the soul. 
 Makes the earth a paradise." 
 
 Jesus Christ is now in heaven, where he will remain 
 until the redemptive work is complete — until the 
 gospel bells ring ai-ound the world, and every nation 
 hoars the joyful sound, and all who will to be saved 
 are saved — tlien the end will come, and the times of 
 restitution will be complete, instead of having just 
 begun. 
 
 "Repent jc therefore, and be converted, that 3'our 
 sins may be blotted out, when the times of ref resiling 
 shall come from tlie presence of the Lord ; and he 
 shall send Jesus Clirist, which was before preached 
 unto 3'ou: whom tiae heaven must receive [or retain] 
 until the times of restitution of all things [is com- 
 plete]." Then we sliall enter the "new heavens and 
 new earth wherein dwclleth righteousness." Even so 
 let it be. Lord Jesus, thou Prince of kings of the 
 earth and of heaven. 
 
CHAPTER XIV 
 
 THE HARVEST-TIME 
 
 The harvest of souls began with the personal min- 
 istry of Christ, and has continued throughout tlie 
 gospel age. That the "harvest" period properly 
 applies to the entire gospel era, which is termed in 
 the Scriptures the "day of salvation," ma}' be seen 
 by studying the prophecy of Jer. 8:20 — "The 
 harvest is past, the summer is ended, and we are not 
 saved." Properly, then, this whole Christian dispen- 
 sation is the world's "summer." "The harvest is 
 past, and the summer is ended," implies that the time 
 will come when men can not get saved, a fact which 
 they themselves will recognize at once. "But when 
 he saw the multitudes, he was moved with compas- 
 sion on tl>em, because they fainted, and were scat- 
 tered abroad, as sheep having no shepherd. Then 
 saith lie unto his disciples. The harvest truly is 
 plenteous, but the laborers are few; pray ye there- 
 fore the Lord of the harvest, that he will send forth 
 laborers into his harvest" (Matt. 9:36-38). He 
 made the same statement to the Seventy as he was 
 about to send them forth to preach (Luke 10:2). 
 Literally, the extent of any harvest depends upon tlie 
 amount of labor bestowed in breaking, sowing, culti- 
 vation, etc. In Luke 8: 4-15 Jesus gives us a parable 
 of sowing and the approximate results. The sower, 
 the seed, the ground, and the harvest are all items of 
 interest. "The seed is the word of God." "The sower 
 is the Son of man," properly, but it applies also to 
 all his ministers for tiiey are engaged in sowing the 
 114. 
 
The Harvest-Time 
 
 115 
 
 "seed." The "heart" is the "ground" referred to in 
 the parable. That this sowing began with Christ 
 and still continues is a recognized fact. The harvest 
 of souls throughout the entire gospel age has ac- 
 companied the "sowing" ; so that in at least one im- 
 portant sense, the work of sowing and reaping is 
 necessarily inseparable. "I have planted, Apollos 
 watered; but God gave the increase" (1 Cor. 3:6). 
 In the beginning of the Christian era it was the 
 Lord's design that the gospel seed should be sown 
 thoroughly in all the world ; hence the prophetic in- 
 junction, "Cast thy bread upon the waters : for thou 
 shalt find it after many days." "He that observeth 
 the wind shall not sow; and he that regardeth the 
 clouds shall not reap. As thou knowest not what is 
 the way of the spirit, nor how the bones do grow in 
 the womb of her that is with child ;• even so thou 
 knoweth not the works of God Avho maketh all. In 
 the morning sow thy seed, and in the evening with- 
 hold not thine hand; for thou knowest not whether 
 shall prosper, cither this or that, or whether they 
 both shall be alike good" (Eccl. 11: 1, 4-6.) 
 
 Mr. Russell speaks of two or three harvests. One 
 he confines to a very few years in the beginning of 
 the gospel, and another to the close, or lapping over 
 of the gospel age and his so-called millennium. Ac- 
 coi'ding to his figures, the last-named of these "har- 
 • vests" is now past; for it was to take place between 
 the years 1874 and 1914 (Series III, p. 135). This, 
 he says, was to be "a time of reaping" rather than 
 that of sowing. This "liarvest" he calls a gathering 
 of the "wheat" from among the "tares," a separa- 
 tion of the true children of God from "nominal 
 
116 
 
 Errors of RusselUsm 
 
 Clu'lstinnity," otc. He and his colaborers constitute 
 the "wheat" class, and all who reject his "call" to 
 come out of "Babylon" are likewise rejected of the 
 Lord. That there is a "mystery Babylon" out of 
 which tlic Lord is calling and gathering his people 
 (Rev. 18: 1-4, 2 Cor. 6: 16-18), we know; but as the 
 term "Babylon" means "confusion," and since there 
 is scarcely a "babel" more confusing than Millennial 
 Dawnism, it is certain that dark sect is not the 
 "Zion of God," a true copy of the church of the 
 Bible. The church of God is the pillar and ground 
 (or home) of the truth (1 Tim. 3:15); whereas 
 Millennial Dawnism is the pillar and home of a cun- 
 ningly devised system of falsehood, out of which the 
 children of the kingdom will come when they hear 
 the voice from heaven ringing in their souls. 
 
 We have heretofore shown that God 's plan does not ex- 
 tend to the converting of the world during the Gospel age. 
 He did not intend it to do so, but merely designed the 
 selection and trial of the church now, and the blessing of 
 tho, world through the church, the Christ, in an age to follow 
 this.— Series II, p. 252. 
 
 One of Russell's dogmas is that the church in 
 this age, especially the "little flock" of "called out" 
 ones, is the "Elijah" or "forerunner" of Christ; and 
 that in the next, or millennial, age this same church 
 will become the "anointed" ; that is to say, the 
 "Christ" (Series II, p. 252). 
 
 It will be remembered that elsewhere we have shown 
 that, according to the Pastor's views, the world is to 
 hv "judged" and "blessed" and "purified from sin" 
 through the "elect," the "divine nature" class. "The 
 truth now due,''' he says, "is the sickle in this liar- 
 
The Harvest-Time 
 
 117 
 
 vest." — Series III, p. 139. The world's conversion, 
 therefore, if wc are to believe Millennial Dawn, is to 
 be effected by tlie Russellites during the niillenniura. 
 This is why, I suppose, that the Lord has not "in- 
 tended" or even "attempted" the evangelization of 
 the world during the gospel age. In Series I, p. 95, 
 Ave are expressly told that the Lord "has not yet 
 even attempted the world's conversion." But despite 
 his finely spun theories, and the apparent caution 
 manifested, the elder gets things a little mixed at 
 times. Commenting on this the gospel age, he says, 
 
 "There, at Jesus' death, a new as;e began — the Christian 
 age or gospel dispensatiou, wherein siiould be heralded good 
 tidings of justification, not to the Jew only, but to all 
 nations; for Jesus Christ, by the grace of God, tasted death 
 
 for every man The gospel proclamation has gone 
 
 hither and thither through the earth for nearly nineteen 
 hundred years, so that it can now be said that it has been 
 preacJied more or less in every nation." — Series I, p. 72. 
 
 Then in order to form a ground for the supposedly 
 great future work — he further says : 
 
 Meantime during this Gospel age, a little handful of the 
 redeemed race is called, nnd those who hear the divine call 
 and approach the Father through faith .... are reckonedly 
 accepted as perfect These, be it remembered, are ex- 
 ceptions to the remainder of- mankind: these, the "elect" 
 of the Gospel age, are reckoned as the "brethren" of Christ, 
 the "Bride" of Christ For the world in general, how- 
 ever, the divine plan is somewhat different: instead of 
 justifA'ing them by faith, .... they get back their old nature, 
 the human nature, freed of its blemishes and corruption 
 through sin." — Series V, p. 456. 
 
 Tliis is to take place during the millennium. Each 
 individual sinner is to be resurrected in the same 
 moral condition in which he died, and then to have 
 at least a hundred j'ears of trial to make the least 
 
118 Errors of Russellism 
 
 advancement ; so Russell teaches elsewhere. Such 
 is his idea of the spread of the gospel and harvest 
 work. But his claim that the gospel had (at the time 
 he wrote) hcvn preached in all the nations of the 
 world is hardly correct. Only about seven out of 
 every ten of the world's population can read or hear 
 read the Scriptures or portions in their own mother 
 tongue. And this is the most liberal estimate of the 
 circulation of the Holy Page we liave yet seen. And, 
 too, the mere bare entrance of the preached or writ- 
 ten gospel into a nation would hardly fulfil the 
 propliecy of Christ in which he said the gospel should 
 be "preached in all the world for a witness to all na- 
 tions; and then shall the end come" (Matt. 24: 14). 
 The truth must have sufScient entrance and propa- 
 gation to dispel the darkness and give light and offer 
 salvation to men. We do not say that all men will 
 accept the plan of salvation during the gospel age, 
 or at any other time ; but we do say that it was God's 
 ])lan tiiat the gospel of the kingdom sliould be 
 preached In the whole world, for such is his command 
 — "Go 3'e into all the world and preach the gospel 
 to every creature. He that bclieveth and is baptized 
 shall be saved; but he that believeth not shall be 
 damned" (Mark 16: 15, 16). 
 
 Following is a glimpse of Russell's idea of world 
 evangelism. 
 
 This adoption , as the Apostle informs U3, primarily was 
 the iiiliciitanee of Israel, but since there was not a suffi- 
 cient nuinljcr in Israel ready to complete the predestinated 
 number to be adopted, therefore, after accepting Israel's 
 remnant, "God did visit the Gentiles, to take out of tliem 
 a people for his name." — "Vol. V, p. 177. 
 
 We naturally suppose, therefore, since only "an 
 
The Harvest-Time 
 
 119 
 
 exact number" (to which not even "one more" could 
 be "accepted" and added), were predestinated, that 
 if more of the Jews had "believed," fewer of the Gen- 
 tiles would have been "needed" to "complete" the 
 "elect," and hence fctver would have been "called" 
 and "chosen." This resolves itself into this problem: 
 If all the Jews had "accepted" Christ, would any of 
 the Gentiles have been "selected"? 
 
 That there are now more heathen than genuine 
 Christians in the Avorld, statistics show ; but evidences 
 before us, force us to write that this fact is largely 
 due to the sluggishness of Christianity, trammelled 
 by such barnacles as Millennial Dawnism, which, 
 instead of preaching the gospel of rcpent.mcc, spends 
 its time, money, and energy in an effort to proselyte 
 Christendom to a "refuge of lies" about a future, 
 earthly, universal reign of Christ in wliicb. all will 
 have a better time to get in line with God. The 
 gospel fan has been in the hands of the "Lord of the 
 harvest" since the dawn of Christianity, and the work 
 of "gathering the wheat into his garner" has been 
 going on ; but the time is approaching when this 
 salvation work will come to an end ; the harvest will 
 be past, the summer will be ended, and many will 
 have to say in lamentable tones, "and we are not 
 saved." 
 
 While this harvest of souls was much hindered 
 during the "dark ages," we have the prophetic re- 
 presentation set forth in Rev. 14 : 6-9 showing that 
 the everlasting gospel is to be preached to them that 
 dwell on the earth, and to every nation, and kindred, 
 and tongue, and people. We are now living in the 
 time of the fulfilment of tliis prophecj-, and expect 
 
12C 
 
 Errors of RusseUism 
 
 the everlasting gospel to actually spread rapidly, 
 until every nation shall hear its joyful sound, as 
 the Lord said (Matt. 24: 14). 
 
 When the end comes, the harvest will be past, the 
 summer will be ended, and some, yea, many will 
 not be saved, but their final doom will be sealed for- 
 ever. 
 
CHAPTKR XV 
 
 SATAN BOUND AND LOOSED 
 
 **And I saw an angel coming down out of heaven, 
 having the key of the abyss and a great chain in his 
 hand. And he laid hold on the dragon, the old 
 serpent, which is the Devil and Satan, and bound him 
 for a thousand years, and cast liim into the abyss, 
 and shut it, and sealed it over him, that he should 
 deceive the nations no more, until the thousand 3'ears 
 should be finished: After this he must be loosed for 
 a little time. And when the thousand years are fin- 
 ished, Satan shall be loosed out of his prison, and 
 shall come forth to deceive the nations wliich are in 
 the four corners of the earth, Gog and Magog, to 
 gather them together to the war: the number of 
 whom is as the sand of the sea" (Rev. 20: 1-3, 7, 8). 
 
 In order that we may avoid blundering in our at- 
 tempt to arrive at a proper understanding of the 
 above-quoted scripture, it will be necessary for us to 
 carefully observe the correct laws of interpretation. 
 In the first place, from the prophetic history briefly 
 spanned in the 20th chapter of Revelation we see 
 that both the binding and loosing of the "dragon," 
 "serpent," "Devil," or "Satan," was to take place 
 before the general resurrection and judgment of 
 *'all the dead." From the description of this "judg- 
 ment" we are forced to tlie conclusion that "all tlie 
 dead," "small and great," — tliosc wliosc names were 
 written in the "Book of life" and those whose names 
 were not — were judged simultaneously and separated 
 accordingly. For Russell to admit tliis would spoil 
 121 
 
122 
 
 Errors of Russellism 
 
 his whole fabrication, but for him not to do so, be- 
 traj's either dishonesty or ignorance on his part. 
 The language is too plain to be misunderstood, ex- 
 cept by those who are either deceived or unwilling to 
 see the truth. 
 
 The fact that this binding and loosing was to take 
 place before the general judgment impels us either to 
 look back for the "binding" or to consider ourselves 
 a long way from the end of the world. The prophet 
 has told us tliat "at evening time it shall be light" 
 (Zech. 14) : 6, 7) ; the clear light of the gospel is now 
 shining as it was in the morning of Christianity; we 
 know, therefore, that we are nearing the end of 
 time, and that the Lord's second coming is not very 
 far distant. So we look behind us for this binding 
 of Satan. 
 
 The binding and loosing of the dragon is thor- 
 oughly and ably treated in The Revelation Explained, 
 published by The Gospel Trumpet Company, Ander- 
 son, Ind., so I shall not enter upon an extensive dis- 
 cussion of it here. 
 
 The next point of importance is to determine 
 what is signified by the terms "dragon," "serpent," 
 "De\'il," and "Satan." It is hardly necessary to note 
 here that all these terms apply to the same thing, 
 so that we need not look for four different characters, 
 but for one to which these names suitably apply. 
 The word "dragon" occurs ten times in the Book of 
 Revelation, and it is quite evident that each time the 
 same character is meant, and that there is not there- 
 fore more than one "dragon" in the mind of the 
 apostle. 
 
 In order that this thought may become thoroughly 
 
Satan Boimd and Loosed 
 
 123 
 
 established in the mind of the reader, I cite these 
 texts, or portions of them. "And behold, a great red 
 dragon" (Rev. 12: 3). "T/;^ dragon stood before the 
 woman" (t. 4). "The dragon fought, and his angels" 
 (v. 7). "The great dragon was cast out, that old 
 serpent, called the De\'il, and Satan, which deceiveth 
 the whole world" (v. 9). "The devil is come d»wn" 
 (v. 12). "The dragon saw tJiat he was cast unto the 
 earth" (v. 13). "The serpent cast out of his mouth 
 water as a flood" (v. 15), "The dragon was wroth" 
 (v. 17). *'The dragon gave him [the beast] his 
 power" (chap. 13:2). "And they worshiped the 
 dragon" (v. 4). "And I saw three unclean spirits 
 like frogs come out of tlie mouth of the dragon" 
 (chap. 16: 13). "And he [the angel from heaven] 
 laid hold on the di-jrgon, that old serpent, called the 
 Devil, and Satan, and bound liim a thousand years" 
 (chap. 20: 2). 
 
 With these texts before us it is easy to comprehend 
 tlie idea already suggested ; namely, that there is but 
 one "dragon," or "Satan," referred to in the Book 
 of Revelation. In the first occurrence the phrase is, 
 "a dragon"; in every succeeding passage it is, "the 
 dragon," or "the serpent," or "that old serpent 
 called the devil and Satan." If, therefore, we can 
 identify "the dragon" of Revelation 12, where the 
 term is first used, we shall have identified tlie 
 "dragon," or "Satan," wliich was bound by the 
 "angel." 
 
 The "dragon" of Revelation 12, which stood be- 
 fore the "woman" — Christian church — to "devour" 
 her child, and to persecute her, was paganism under 
 the Roman government. To this all liistorians, com- 
 
124 
 
 Errors of Russell'ism 
 
 mentators, and careful Bible students agree, includ- 
 ing even C. T. Russell and the Adventists. There- 
 fore a long list of quotations is unnecessary. The 
 careful student of Revelation ■n'ill readily observe 
 that the "casting out of the dragon" (chap. 12) 
 and the binding of "Satan" (chap. 20) both refer 
 to the same eventful period of the church ; that they 
 belong to two different series, running parallel, and 
 covering the same ground, but clothed in different 
 figures of speech for the purpose of presenting dif- 
 ferent phases of the subject. History is decisive in 
 fixing the date of the final and complete overthrow 
 of the Western Roman Empire at A. D. 476. This 
 overthrow, however, was not effected b^' Christianity, 
 but by the hordes of barbarians from the North. 
 
 From the symbols of Revelation 12 and 20 we also 
 observe that tlie casting down or binding of the 
 dragon was not his destruction; therefore that event 
 can not refer to the extinction of the civil empire 
 of Rome, but must refer to the overthrow of pagan- 
 ism in the empire; for it was against heathenism it- 
 self, as enthroned in the empire, that the church 
 made war. That great power of unbelief, or infi- 
 delity, was for the time being subdued, but it was to 
 manifest itself again in direct opposition to the true 
 church at a later time in the world's history — 
 symbolized by the loosing of tlie dragon. 
 
 According to Revelation 12, tlie casting down of 
 the dragon took place before the fl.ight of the woman 
 (or true church) into the wilderness, but he still re- 
 tained some power, sufficient to make one supreme 
 and final effort to overwliehn the woman. Now, ac- 
 cording to the facts of history, the period of the 
 
Satan Bound and Loosed 
 
 125 
 
 apostasy of the churcli must be dated definitely from 
 the latter part of the third century; while mc must 
 specify the reign of Diocletian (A. D. .■>()2-.*jl2) as 
 marking the final effort of the dragon's power of 
 opposition, for during that time the last of the ten 
 great persecutions of Christains by Pagans occurred. 
 Diocletian's successor, Constantiiie, declared Cliris- 
 tianity to be the religion of the cnij)irc. The dragon 
 was now completely bound. But it was ti;e pre Ichiiig 
 of the gospel of Christ that efTeclually broke down 
 the heathen systems of Avorship and prepared the 
 way for this official act of Constantine, so that it was 
 not the emperor but the church itself that bound tl:e 
 dragon. 
 
 The "thousand years" doubtless signifies a long 
 period of time, rather than literally one lli ius.uid 
 years, for all the other time-periods in the llevela'rifin 
 are symbolic. If literal years had been intended, it 
 is probable that the expression would have been given 
 as one thousand days, just as the 12(5()-ycar ])cri;)(l, 
 so often mentioned, is specified as 12G0 days, or 
 "forty-two months." 
 
 The binding of the dragon by primitive C!:ris- 
 tianity was a gradual process cxlt'iiding over ap- 
 proximately three centuries; while, on the otlur 
 hand, as we shall see, the loosing of the dragon ^^as 
 also a prolonged event in reality; tlieret'ore a dcpiii'c 
 time-period of literal years could not be intended by 
 the pi-ophetic "one thousand years." 
 
 Accepting the foregoing as consistent and correct, 
 we should naturally expect to see the manifesta'-ion 
 of some power, similar to that of paganism, arising 
 out of the "abyss" a few centuries ago, having been 
 
126 
 
 Errors of Russellism 
 
 "loosed." If we accept the logical idea that the 
 chain which bound the dragon, or Satan, was the 
 gospel executed fearlessly by Christ and his faithful 
 church during the first few centuries of the gospel 
 era, we may but rightly conclude that a long night 
 of church apostasy would so weaken the binding 
 power of this symbolic "chain" as to loosen the 
 dragon, so tliat he could again proceed to deceive 
 the nations. 
 
 This long night of apostasy came, and it is sym- 
 bolized in the Revelation (chap. 13) by a beast 
 (Catholicism) followed by "another beast" (Protes- 
 tantism), clsewJiere styled "the false prophet." The 
 full gospel almost ceased to be preached against all 
 forms of dragon-worship, false systems of religion, 
 etc., with the result that Satan is "loose" again. 
 Millions of souls are under his deceptive power in 
 one form or another. Heathen religions — and these 
 largely recognized by Catholic and Protestant bodies 
 — the rise and progress of "Masonry," "Odd Fel- 
 lows," "Knights of Columbus," and scores of other 
 similar secrecies and mysteries fulfil to the letter the 
 prophecy of Revelation that Satan is loose "for a 
 little time." Therefore we need net look for any 
 other "binding" or "loosing." The all-important 
 thing for you and me is to see to it that Satan does 
 not deceive us. We must, by all means, and at all 
 hazards, maintain the true worship of God. Doubt- 
 less the battle will wax hotter and hotter; but just 
 before we should be consumed, fire will fall from 
 heaven and "devour" the armies of "Gog and Ma- 
 gog." Whether this "falling fire" from heaven is to 
 be taken as an instantaneous act of Divine Providence 
 
Satan Bound and Loosed 
 
 127 
 
 or not, it denotes a signal victory in behalf of the 
 church of God. 
 
 Millennial Dawnism claims that Satan was bound 
 in 1874, but it will require no argument here to 
 reveal the fallacy of such pretention, as nothing hap- 
 pened in 1874 or at any other given time just before 
 or since then to impress one person in a thousand 
 that such a thing happened as Pastor Russell pre- 
 tends to believe. The unreasonableness of the Pas- 
 tor's theory is manifest on its very face. He teaches 
 that during the supposed millennium all sin and evil 
 will be entirely eliminated, and that at the close of 
 that time the human family will have reached its 
 Adamic and Edenic perfection, and that all tears 
 will cease, etc. But the Book of Revelation shows 
 that after the thousand years are expired Satan not 
 only will be loosed out of his prison, but that he 
 will go forth into the whole world ; and his work of 
 deception Avill be so thorough and successful that it 
 will result in the gathering of a stupendous army 
 against the saints and the beloved city. Such an im- 
 mense multitude, sufficient in size to besiege the camp 
 of the saints round about, would, after Russell's 
 millennium is over, spoil it all. 
 
CHAPTER. XVI 
 
 THE MARTYRS' REIGN 
 
 The only place in tlie Bible where anythi; <t is 
 said about a specific reign of the saints a thousand 
 years, is in Rev. 20 : 4-G. The scriptvire reads : 
 "Aiid I saw thrones, and they sat upon them, and 
 judgment was given unto them: and I saw the souls 
 of them that had been beheaded for the testimony 
 of Jesus, and for the word of God, and suCh as wor- 
 shiped not the beast, neither his image, and received 
 not the mark upon their forehead and upon their 
 hand ; and they lived and reigned with Christ a thou- 
 sand years. The rest of the dead lived not until the 
 thousand years should be finished. This is the 
 first resurrection. Blessed and holy is he that hath 
 part in the first resurrection: over these the second 
 death Iiath no power; but they shall be priests of 
 God and of Christ and shall reign witli him a thou- 
 sand ye;n-s." 
 
 One interesting feature of the above quotation is 
 that it occurs between the texts wliich mention the 
 binding and loosing of Satan; therefore, it is evi- 
 dently associated with that period in some impor- 
 tant sense. 
 
 First, let us notice the characters whom John saw. 
 "And I saw the souls of them that had been be- 
 headed for the testimony of Jesus, and for the word 
 of God, .... and they lived and reigned with Christ 
 a thousand years." It is important that we keep 
 in mind the fact that the reign of this particular 
 "thousand years" was confined to the "beheaded" or, 
 broadly speaking, the "martyred" saints. 
 
 128 ' 
 
The Martyrs' Reign 
 
 129 
 
 We arc impressed, too, with the mention John 
 m.vkcs of the "thrones" he saw and of those who sat 
 upon them, and of the judtrincnt which was given 
 unto them. Tliough we can not y[)cak with absolute 
 certainty as to the identity of those seated upon 
 thrones, and of the judgment given them, it seems 
 reasonably clear tliat these "souls of the beheaded'' 
 are referred to. The fact that they lived and 
 reigned suggests "thrones of judgment." We re- 
 member that upon the opening of the fifth seal (Rev. 
 G: 9-11) the Revelator saw those Mho had been slain 
 for the word of God, and for the testimony which 
 they held"; and it is said that "white robes were 
 given unto every one of them." It is not difficult, 
 therefore, to identify the two companies. Doubt- 
 less they ai'e the same; and it is quite probable that 
 Ihe "white robes" constituted the "judgment" given 
 them, as the term "judgment" signifies an official 
 act either against or in favor of those under sus- 
 pense. This "judgment," or the "white robes," 
 certainly implies an act of divine favor — a reward 
 or a decisive victory, which every faithful martyr 
 received as he laid down his life for the word of 
 God. 
 
 Considering the "souls of them that had been bc- 
 I'.eaded" (Rev. 20:4), identical with the "souls of 
 them that were slain" (chap. 6:9), which is reason- 
 able, it is easy to find the approximate time of their 
 martyrdom; and this when found, Avill mark the com- 
 mencement of their thousand years' reign. When 
 they cried out "How long O Loi'd .... dost thou not 
 judge and avenge our blood on them that dwell on 
 the earth".'' the "souls of them that wei-e slain" 
 
130 
 
 Errors of Russellism 
 
 (chap. 6:9-11) were told that they should "rest yet 
 for a little season, until their brethren which should 
 be killed as they M^ere, should be fulfilled." This 
 carries us back to the close of the first great bloody 
 persecution and martyrdoms of the church of God 
 in her battle with the "dragon," the symbol of 
 paganism in the Roman Empire. We have noted 
 that the battle was fought during the first three 
 centuries of the Christian era, and that Christianity 
 triumphed over the dragon and cast him down. 
 But while it is true that "Michael and his angels" 
 prevailed, yet it is written concerning them that 
 "they loved not their lives unto the death" ; and 
 that the "child" of the "woman" — her spiritual 
 offspring — "was caught up unto God, and to his 
 throne" (Rev. 12:5, 11). In corroboration of this 
 thought, history records the martyrdom of millions 
 of saints during the first few centuries of the gospel 
 dispensation. These, being "caught up unto God, 
 and unto his throne," "lived and reigned [^tliere, not 
 on earth] with Christ a thousand years." No other 
 view is consistent and harmonious with the Word of 
 God. 
 
 Another fact in connection with the history of 
 these "beheaded" souls that attracts our attention, 
 is that it is said of them that they "had not wor- 
 shiped the beast, neither his image, neither had 
 received his mark upon their foreheads, or in their 
 hands." The "beast" arose about the third century, 
 and later the dragon gave his power unto the 
 "beast." The whole world wondered after the beast, 
 and also worshiped him. (Rev. 13:1-4). The 
 "image" was not made until the sixteenth century, 
 
The Martyrs'' Reign 
 
 131 
 
 when vast multitudes who had received the mark of 
 the beast came out and formed protestantism and 
 the "image." 
 
 Now, this reign of the martyrs "with Christ" 
 above is first brought to view in connection with the 
 dragon's opposition to the woman, under the symbol 
 of the man child caught up unto God and to his 
 throne, before the flight of the woman into the wil- 
 derness (Rev. 12). Their reign continued, whereas 
 the reign on earth was largely interrupted by the 
 apostasy; therefore the statement that they were 
 such as had not worshiped the beast nor iiis image 
 stands in striking contrast with the general body of 
 worshipers on earth, who were worshiping the beast 
 and his image. This fact, taken in connection with 
 our certain knowledge as to the time of the casting 
 down of the dragon, proves conclusively that the 
 martyrs' reign covered the period of the Middle 
 Ages. 
 
 One fact stated in Rev. 6:9-11 shows, however, 
 that the company of those who reigned with Christ 
 during the thousand-year period was not limited to 
 those who had been slaughtered by the pagans, but 
 included those also who had died wliile refusing to 
 worship the beast and his image; for we read that 
 "it was said unto them, that they should rest yot for 
 a little season, until their fellow servants also and 
 tlieir brethren, that should he killed as they were, 
 should be fulfilled." All of the true worshipers — ail 
 who were caught up to God and to his throne during 
 this period — had part in the thousand years' reign. 
 
 Of course, this one thousand years did not mark 
 the close of their reign with Christ in paradisaical 
 
132 
 
 Errors of Russellism 
 
 glory, for l;hov continued to live and reign ; but the 
 Book of Revelation is designed to trace the triumphs 
 of the Christian church, so when she was lost sight 
 of on earth, having been martyred and "caught up," 
 the only reign she enjoyed was in heaven. With the 
 Sixteenth Century Reformation the church again 
 began her reign on earth over the beast religion; 
 therefore, leaving off the history of conditions in 
 heaven, the Revelator again receives visions of the 
 church's affairs 07i earth, and is shown her con- 
 quests, and her victories from this point to the end 
 of time. So, then, the idea is not that the martyrs 
 ceased to reign with Christ in Paradise at the ex- 
 piration of the thousand years, but that this period 
 was the only one in which the church as a people 
 did not enjoy a noticeable reign on earth. Elder 
 Russell would have all the saints who have lived and 
 died on earth from the first advent of Christ to 18T8 
 live and reign with Christ on earth a thousand years; 
 but this is not according to the Scripture. John saw 
 the souls of the Christian martyrs — those "who had 
 been beheaded," "and they lived, and reigned with 
 Christ a thousand years" ; and this reign, as we 
 have shown, was not on the earth at all. 
 
 Another point worthy of our notice is that these 
 "souls of the slain," or disembodied spirits, were of 
 the "first resurrection." On these the "second death 
 had no power." The second death is punishment 
 in the "lake of fire." It is of little concern to us just 
 now whether this lake of fire is literal or symbolical. 
 (In subsequent chapters we shall treat the subject of 
 future and final punishment for the wicked.) We 
 have seen in previous chapters that there is no 
 
Tlie Martyrs' Reign 
 
 133 
 
 hope of salvation held out to manl<in(I after death. 
 Before these souls had been beheaded they were made 
 partakers of the "first resurrection"; hence, they 
 were safe. "Blessed and holy" were tliey, because 
 they had been resurrected from death in trespasses 
 and sins to newness of life in Christ; for the first 
 resurrection is a quickening of the soul from spiri- 
 tual death. For this reason, the second death had 
 no power over them. Instead they lived and reigned 
 with Christ. Contrast this with the state of the 
 rich man. He was not reigning with Christ, but 
 "in hell he lifted up his eyes, being in torments." 
 The fact that these souls were seen reigning with 
 Christ, and that they were now free from the power 
 of the second death, is additional proof that the 
 eternal destiny of man is sealed at the death of the 
 body. 
 
 A later chapter will treat the "first resurrection." 
 
CHAPTER XVn 
 
 THE FALL OF MAN 
 
 The word "fall" is not inappropriate ■when ap- 
 plied to man's departure from God. We read in 
 different passages such expressions as: "A haughty 
 spirit before a fall"; "deliver my feet from falling"; 
 "a prating fool shall fall" ; "where no counsel is, the 
 people fall"; "how art thou fallen?" "in time of 
 temptation fall away" ; "take heed lest ye fall" ; "ye 
 are fallen from grace" ; "fall into condemnation." 
 When a m;!n sins against his Maker, he falls. Adam 
 and Eve were created in the image of God (Gen. 
 1:26, 27), which is "righteousness and true holi- 
 ness" (E})h. 4:22-24'). How long he remained up- 
 right before the Lord we are not told, nor does 
 this question greatly concern us. One thing we do 
 know is that he transgressed God's law. 
 
 Jehovah possesses a number of attributes, such 
 as infinity, immutability, omniscience, omnipotence, 
 omnipresence, wisdom, and holiness. When he 
 created man, he gave him one of these at- 
 tributes — holiness ; while the other characteristics 
 of the divine One were either withheld entirely or else 
 bestowed in a liinited degree. Man as the "offspring 
 of God" must possess the attribute of holiness — he 
 must be like his God in moral character. Without 
 this quality, he would not be able to enjoy fellow- 
 ship and communion with the Lord. Our children, 
 being Hke us in nature, and related to us, are loved 
 by us. There is a strong natural or earthly tie that 
 binds father and son, and this is because the son 
 134 
 
The Fall of Man 
 
 135 
 
 is OF his father and like his father in nature — is in 
 his father''s image. The affinity lies in their likeness 
 and not in their comparative wisdom or natural 
 strength. The father may be far in advance of his 
 child in wisdom and knowledge, and much stronger 
 pl)ysically, yet he loves and enjoys the association 
 of his child, and it is the child's delight to be in the 
 presence of its father. Thus man was not endued 
 with omnipresence nor with the same degree of wis- 
 dom or power God possesses but he was endued with 
 his Father's "image," or "likeness." The Lord 
 knew that there could be no affinity, no companion- 
 ship, no communion between man and himself without 
 holiness," which is the chief quality — the spiritvial 
 tie or bond — that unites them in one. This is why 
 man was made upright — why he was created in the 
 likeness of God. 
 
 But man fell. He lost this heavenly and God- 
 given quality. "And Jehovah God planted a garden 
 eastward, in Eden ; and there he put the man whom 
 he had formed. And out of tlie ground made Jc- 
 hovali God to grow every tree that is pleasant to 
 the sight, and good for food; the tree of life also 
 in the midst of the garden, and the tree of the knowl- 
 edge of good and evil" (Gen. 2:8, 9). "And Je- 
 hovah Got! commanded the man, saying, Of every tree 
 of the garden thou mayest freely eat: but of the 
 tree of the knowledge of good and evil, thou shalt 
 not eat of it : for in the day that thou eatest thereof 
 thou shalt surely die" (Gen. 2: 1(5, 17). "And when 
 the woman saw that the tree was good for food, 
 and that it was a delight to the eyes, and that the 
 tree was to be desired to make one wise, she took 
 
136 
 
 Errors of Russellism 
 
 of the fruit thereof, and did eat; and she gave also 
 unto her husband with her, and he did eat" (Gen. 
 3:6). "And Jehovah God said. Behold, the man 
 is become as one of us, to know good and evil; and 
 now, lest he put forth his hand, and take also of the 
 tree of life, and eat, and live for ever — therefore 
 Jehovah God sent him forth from the garden of 
 Eden, to till the ground from whence he was taken" 
 (Gen. 3: 22, 23). 
 
 In the texts quoted above we see that man was 
 placed in Eden where the Lord God had caused to 
 grow every tree that was pleasant to the sight, and 
 good for food, also the ti'ce of life, and the tree of 
 the knowledge of good and evil. No names are here 
 ascribed to the trees of the garden designed for 
 food, except the one, "the tree of life"; and only two 
 trees are named to us at all. "The tree of the knowl- 
 edge of good and evil" may be also tormcd, "the tree 
 of death," in contradistinction to the otlier, "the tree 
 of life." That Adam and Eve did not possess physi- 
 cal immortality in creation is plain. If their physi- 
 cal, or corporeal, bodies had been immortal, then 
 there would have been no occasion for the existence 
 of the tree of life. As soon as man had sinned, the 
 Lord, in order to prevent him from living forever in 
 a fallen state, sent him out of the Garden of Eden, 
 lest he should put forth his hand and take of the 
 tree of life and eat thereof. And as it is the cor- 
 poreal frame of man that dissolves, decomposes, dies, 
 and returns to dust, it is certain, therefore, that the 
 tree of life (not the other trees) was for the pur- 
 pose of imparting everlasting life to the physical ; 
 that is to say, man could, by eating of the tree of 
 
The Fall of Man 
 
 137 
 
 life "live forever" in his human flesh. The tree of 
 life was not created for the purpose of counteract- 
 
 after the transgression. It was not the depriving 
 of man from eating of the tree of life that mortalized 
 his physical constitution; he was already mortal. It 
 was to man's interest that the Lord put him beyond 
 the reach of that fruit immediately after he fell into 
 sin. It is certain that if man had been given access 
 to the tree of life after he transgressed, he could have 
 lived forever in this fallen state, and his posterity 
 also, if not inheriting physical deathlessness, would, 
 by eating of that tree, live on and on. For a world 
 to become populated with a race of fallen beings who 
 would never die, would have been grievous to God, 
 as Avell as an eternal detriment to themselves. If 
 man knew he would live always in this physical world, 
 never having to die, nor to meet God in judgment, 
 he would be less inclined to give up his sinful ways 
 and serve God. Therefore it is reasonable to suppose 
 that when man sinned, although man's body had been 
 mortal from the beginning, yet it was at that time, 
 when he was shut out from the tree of life, that it was 
 appointed unto him once to die, but after this the 
 judgment" (Heb. 9: 27). 
 
 From the foregoing facts we see that physical 
 death was not the direct penalty of sin at all, but 
 onl^' a secondary result. The primary effect of dis- 
 obedience was a fallen, or depraved, nature — a loss 
 of holiness, and the conception of unrighteous prin- 
 
138 
 
 Errors of RttsseUism 
 
 ciples in the heart — and because of this, man was 
 barred from the tree of life and thus left without 
 that necess.-iry and only provision for his eternal 
 material existence in the world. Plence in this sense, 
 it is true that "by man came death" that "in Adam 
 all die" (1 Cor. 1,5: 21, 22). 
 
 In Christ we have the resurrection from the dead, 
 which is immortality for the body. I am not taking 
 the position doctrinally, that man after the resurrec- 
 tion of the body, and man before the fall, had he 
 eaten of the tree of life, would be equal ; but a similar 
 idea is conveyed. If physical death were the only pen- 
 alty of sin, then repentance and faith would remove 
 the penalty, and death would not result; for it could 
 in no sense be said that Christ has died that we might 
 live forever (never die physically) unless mortality 
 would cease among believers Itere and now. Man's 
 resurrection from the dead is not restricted to the 
 righteous, for "all that are in tlie grave shall hear his 
 voice, and shall come forth" (John 5:28, 29); "a 
 resurrection of the dead, both of the just and the 
 unjust" (Acts 24: 15). 
 
 Thus Ave see that man's redemption consists, first 
 of all, in saving him from the power of sin. Spiri- 
 tual death, then, is the prime consequence of sin; 
 and separation from God is the natural and logical 
 consequence of disobedience. Physical death is sec- 
 ondary. Death and judgment are appointments re- 
 sulting from man's fall. The second death is the 
 penalty of sin. 
 
 Jehovah told Adam, "In the day that thou eatest 
 thereof thou shalt surely die." The marginal read- 
 ing of the Authorized Version is, "dying thou shalt 
 
The Fall of Man 
 
 139 
 
 die." Mr. Russell places great stress upon tliis 
 rendering. Pliyslcal death, lie claims, is the penalty 
 for Adam's sin, and because Adam did not happen to 
 live quite a thousand years ; he claims that Adam's 
 penalty was inflicted before the "day" expired. To 
 impress his point, he refers to Peter's statement 
 that "one day with the Lord is as a thousand years, 
 and a thousand years as one day." He also bases his 
 argument upon texts in which the word "day" is 
 applied to periods or epochs of time varying in 
 length. The American Standard Version, the latest, 
 and in many respects the best, translation v>^e have 
 of the Scriptui'es, does not read "dying tliou shalt 
 die" into its margin. Simply this is its. rendering, 
 "in the day that thou eatest thereof thou shalt surely 
 die." "Behold, Jehovah's hand is not shortened, 
 that it can not save; neither his ear heavy, that it 
 can not hear: but yonv iniquities have separated be- 
 tween you and your God, and your sins have hid his 
 face from you, so that he will not hear" (Isa. 59: 1, 
 2). Sin caused God to drive man out from his 
 presence in Eden ; hence we see that it is sin that 
 separates the soul from God, and every sinner is an 
 alien from Jehovah. To be a sinner is to be "dead." 
 "But she that giveth herself to pleasure is dead while 
 slie liveth" (1 Tim. 5:6). "xVnd you did he make 
 alive, wlien ye were dead through your trespasses 
 and sins" (Eph. 2:1). "And I was alive apart from 
 the law once: but when the commandment came, sin 
 revived, and I died; for sin, finding occasion, through 
 the commandment beguiled me, and through it slew 
 me" (Rom. 7:9, 11). To be a sinner means to be 
 "dead in sins" ; not physically dead, but spiritually 
 
140 
 
 Errors of Russellism 
 
 dead — alienated from God. Since it is a fact that 
 Adam islnned in Eden liundreds of years before piij'si- 
 cal (ieath came, the death resulting from that sin 
 was spiritual death. He no longer liad fellowship 
 and communion with his Maker. Ifc is a Scriptural 
 fiict that man on earth, whiie in the l)iooni and 
 prime of life, is "dead in sins"; licnce, the first death 
 a man dies is -ivhen lie comniits sin. 'f'he doalh-i)low 
 takes effect instantly wheri sin is commiltrd. Paul 
 recognized and taught this truth in Koni,i;:s T — "I 
 •U'as alive apart from the law once" [when he w.is In 
 innocent childhood] : but when the connnivndment 
 came [when he reached tlie age of personal respon- 
 sibility |, sin revived [got in .notion — transgressed 
 the law], and I died." So the prst deatli Paul died 
 was a spiritual death, and this (leafh was caused by 
 sin — "Sin sh^w me." This is exactly what happened 
 to Adam and Eve in Eden. The comrnandmen!: of 
 God stood before them ; the temptation to "eat" came, 
 a desire to eat entered the heart, and tlicy ate ; in 
 that very day, yea, in that moment they died. Tliis 
 was the first death Adam suffered. It w;is ilirii and 
 there that he fell. His first-born son was a murderer. 
 This suggcsfs il'c extent and suddenness of man's 
 fall. !'(\\" characters manifest a gre.iter degree of 
 native depr.i\ify than did Cain. He slew his own 
 brother, wlio was a righteous man. 
 
 Seeing that spii-iiual deatli is the effect of sin, that 
 the effects are reali/ed in the very day a man sins, 
 that this "deatli" is tlie first one a man dies, it fol- 
 lows, as a logical cons((iuencc, that tlie "first resur- 
 rection" for man is a .sji'nit lUil resu iTcction out of 
 this state of spiritual death. For this reason, the 
 
The Fall of Man 
 
 141 
 
 resurrection of the body could not properly be 
 termed the "first resurrection," without contradict- 
 ing the foregoing Scriptural facts. 
 
 That the fall of man in the beginning affected the 
 whole race while yet in the loins of Adam is shoAvn 
 in the following texts. "Behold, I was brought 
 forth in iniquity ; and in sin did my mother conceive 
 me" (Psa. 51:5). "And Jehovah saw that the 
 wickedness of man was great in the earth, and that 
 every imagination of the thoughts of his heart was 
 only evil continually" (Gen. 6:5). We read that 
 after tlie deluge "Jehovah smelled the sweet savor 
 [from Noah's sacrifice] ; and Jehovah said in his 
 heart, I will not again curse the ground any more for 
 man's sake, for that the imagination of man's heart 
 is evil from his youth" (Gen. 8:21). "Wherefore, 
 as by one man sin entered into the world, and death 
 by sin ; and so death passed upon all men, for that 
 all have sinned (Rom. 5:12). 
 
CHAPTER XVm 
 
 THE FIRST RESURRECTION 
 
 When man sinned against God, he died a spiritual 
 deatli. This death came to him before natural death 
 overtook liim; hence, was the first in point of time. 
 This being true, salvation from sin, which restores 
 to man tliat wliich he lost through the fall, must 
 properly be called the first resurrection. That such 
 a resurrection actually takes place in this life, the 
 Scriptures plainly teach. Jesus Christ preached 
 this resurrection in John 5 : 24, 25 — "He that hcar- 
 eth my word, and believeth him that sent me, hath 
 eternal life, and cometh not into judgment, but 
 hath passed out of death into life. Verily, verily 
 I say unto you, Tlie hour cometh, and now is, when 
 the df.ul shall hear the voice of the Son of God; and 
 they that hear [or hearken, margin] shall live." The 
 "dead" in this text are no others than those who are 
 "dead in sins." Those who believe on the Son of God 
 have eternal life, and, Jesus declares, they have 
 "passed out of death into life." Paul fully recog- 
 nized this truth and taught it freely. "Sin revived 
 and I died" (Rom. 7:9). "You did he make alive, 
 wlien ye were dead through your trespasses and sins" 
 (E])h. 2:1). If the sinner abides in sin and un- 
 belief, he abides in death. "He that believeth on the 
 Son hath eternal life; but he that obeyeth not the 
 Son shall not see life, but the wrath of God abideth 
 ox him" (John 3:36). Jesus said, "I am come 
 that they might have life, and that they might have 
 it more abundantly" (John 10: 10). This life is a 
 142 
 
The First Resurrection 
 
 143 
 
 quickening from sin to righteousness — "Even when 
 we were dead through our trespasses, [God] made 
 us alive together with Christ (by grace have yc been 
 saved), and raised us up with him, and made us to 
 sit with him in the heavenly places, in Christ Jesus" 
 (Eph. 2:5, G). Those wlio have passed from death 
 unto life love their brethren — "We know that we 
 have passed out of death into life, because we love 
 the brethren. He that lovoth not abideth in death" 
 (1 John 3:14). 
 
 Tliis resurrection makes men "blessed and holy." 
 It changes them from a state of misery and wretched- 
 ness to a state of blessedness and joy. "O wretched 
 man that I am !" exclaimed Paul, referring to his 
 former life of sin, "who shall deliver me from tlie 
 body of this death?" Then, exultingly he answered, 
 "I thank God through Jesus Christ our Lord" (Rom. 
 7: 24, 25). This resurrection takes away unholiness 
 and makes men "holy." The literal resurrection 
 from the dead will not effect this spiritual change. 
 Tlie wicked will come forth "unto the resurrection 
 of damnation" ( John 5:29). Theirs will be a 
 resurrection unto shame and everlasting contempt" 
 (Dan. 12:2). The quickening of the dead from 
 their graves will neither "bless" men nor make them 
 "holy." A better resurrection can only be had by 
 those who choose the way of eternal life in this 
 world. Only those who have "part in the first resur- 
 rection" can reign with Christ. "If we be dead Avith 
 him, we shall also live with him" (2 Tim. 2:11). 
 To the slumbering millions of earth, God says, 
 "Awake thou that sleepest, and arise from the dead, 
 and Christ shall give thee light" (Eph. 5:14). 
 
144 
 
 Errors of RusgeUism 
 
 During the first few centuries of the Christian era 
 millions of souls were raised up to walk in newness of 
 life in Christ Jesus. The great majority of these 
 were martyred, and "caught up unto God, and to his 
 throne," where they began their reign in glory. 
 Then the apostasy became widespread, and the resur- 
 rection process largely ceased. This dark and de- 
 plorable condition continued until the Sixteenth Cen- 
 tury Reformation broke out, when the resurrection 
 of souls from sin began again, and has continued 
 until now, and will continue unto the end. These 
 latter are "tlie rest of the dead who lived not until 
 the thousand years were finished." Both of these 
 divisions of this spiritual resurrection, though sepa- 
 rated by the long night of apostasy, are included in 
 the "first resurrection" in its general application ; 
 but only the first division is included in the thou- 
 sand years' reign of Rev. 20 : 4-6. 
 
 This spiritual resurrection is characteristic of the 
 gospel age, only. It is the gospel of Christ that 
 awakens slumbering souls from spiritual death. It 
 is conditionnl. This is not true of the literal resur- 
 rection from the grave. It will not be conditional. 
 Only those mIio accept Christ in this life are par- 
 ticipants in the first resurrection. And there are 
 dcfijiitc conditions. "Whosoever will, let him come." 
 No man is forced against his own will to obey the 
 gospel. "Choose you," saith God. "See, I have 
 set before thee this day life and good, and death 
 and evil; In that I command thee this day to love 
 the Lord thy God, to walk in his ways, and to keep 
 his commandments, and his statutes, and his judg- 
 ments, that thou mayest live and multiply. I call 
 
The First Resurrection 
 
 145 
 
 heaven and earth to record this day against yon, 
 that I have set before you life and death, blessing and 
 cursing: therefore choose life, that both thou and 
 thy seed may live" (Deut. 30: 15, 16, 19). "Jesus 
 said unto her, I am the resurrection, and the life: he 
 that believeth on me, though he die, yet shall he live ; 
 and whosoever liveth and believeth on me shall never 
 die" (John 11:25, 26). Here, while talking with 
 Martha about the death of Lazarus, Jesus taught 
 both a spiritual and bodily resurrection. Lazarus 
 was physically dead, and Christ was abovit to raise 
 him up ; but the words, "wliosoevor liveth and be- 
 lieveth on me shall never die," can not refer to any 
 other than the spiritual resurrection to eternal life 
 as the consequeiice. Those who believe in him do die 
 naturally, but they shall never be sey)arated from 
 God and righteousness. Eternal life is a condition. 
 It is salvation from sin. All who are saved have 
 eternal life; all who arc unsaved are "abiding in 
 death." Death is the presence of condenmatlon upon 
 the soul ; life is the removal of this guilt, and the 
 healing of the soul from the dcatli-stroke of sin. 
 
 The "first resurrection"' is held by Russcllites and 
 others to be the literal resurrection of the saints 
 from their graves preparatory to their supposed 
 thousand years earthl}' reign with Christ. In sup- 
 port of their belief the}^ refer to two or three pas- 
 sages : one is Rev. 20 : 4-6, and another is 1 Thess. 
 4:16, 17, in which is the statement, "The dead in 
 Christ shall rise first," which statement they assume, 
 without examination, to teach two literal resurrec- 
 tions. Nowhere in the Bible is it stated that Christ 
 would ever reign on earth a thousand years. But 
 
146 
 
 Errors of Russellism 
 
 for such to be, it would be necessary to have a literal 
 resurrection of the martyred saints only, prior to 
 all others, which is not only inconsistent but un- 
 scriptui-al. The righteous dead are not to be raised 
 until the "last day" (John 6 : 39, 40, 44, 54), there- 
 fore the martyrs will not precede the others in point 
 of time. In another chapter we shall enter into a 
 pi'opcr investigation of 1 Thess. 4: 16, 17 and other 
 texts on the subject of the resurrection, showing 
 its character, and whether or not there are to be 
 tAvo separate and distinct resurrections from the 
 graves. 
 
CHAPTER XTX 
 
 THE ATONEMENT AND REDEMPTION 
 
 ''We also joy m God through our Lord Jesus 
 Christ, by whom we liave now received the atone- 
 ment" (Rom. 5:11). "But all things are of God, 
 who reconciled us to himself through Christ, and 
 gave unto us the ministry of reconciliation; to wit, 
 that God was in Christ reconciling the world unto 
 himself, not reckoning unto them their trespasses" 
 (2 Cor. 5: 18, 19). 
 
 According to the foregoing statements of Scrip- 
 ture, the world was at variance agninst God, and 
 reconciliation was necessary to salvation. "God was 
 in Christ." Here is the doctrine of incarnation. Yes, 
 "God was in Christ" during his earthly ministry, for 
 only the Deity himself could have ;>cconiplished the 
 reconciliation of God and man. The mediation of 
 Moses, the meekest of men, could not effect the de- 
 sired and needed reconciliation of the world, or even 
 of his own nation, to God. Millions of martyrs have 
 shed their blood because of the testimony which 
 they held, yet all this shedding of man's blood, from 
 righteous Abel do^vn to the last Christian martyr, 
 has no atoning efficacy whatever. 
 
 In a sense, God is in all his people: the Spirit 
 of Christ witnessed through the prophets ; the Holy 
 Ghost abides in all the sanctified ; God said of his 
 people, "I will dwell in them, and walk in them" 
 (2 Cor. 6:16); the church is "builded together for 
 a habitation of God in the Spirit" (Eph. 2: 19-22) ; 
 but "God was in Christ" in an altogether different 
 147 
 
148 
 
 Errors of Russellism 
 
 sense from this. It was the second person of the 
 Godhead who shed his blood to save the world. 
 Christ was not only a man, he was God ; lience the 
 God-man (see chapter 21). 
 
 God's Attitude Toward a Sinning Race 
 
 "And God saw that the wickedness of man was 
 great in the earth, and that every imagination of 
 the thoughts of his heart was only evil continually. 
 And it repented the Lord that he had made man 
 on the earth, and it grieved him at his heart" (Gen. 
 C: o, 6). Doubtless the above words furnisli us with 
 as accurate an idea of God's attitude toward sin 
 as could well be expressed. God was grieved iu 
 heart at the awful wickedness of man in the earth. 
 In a number of places in the Bible, God is said to 
 be "angry" with his people, or witli tlie wicked ; such 
 expressions are to be interpreted in the ligiit of G<'n. 
 6: 5, 6. God's anger is a grievous ;inger. The same 
 feeling was in Christ the Lord. "And when he had 
 looked round about on them with anger, being 
 grieved for the hardness of tlieir hearts" (jViaik 
 3:5). 
 
 Thus God's wrath is said to abide upon the 
 sinner; this does not mean God is angry with 
 
 the sinner in the sense in which the word "angry" 
 is popularh' used, but that because of the sinner's 
 depraved and rebellious nature, God can not be at 
 peace with him and condone his sins. "He that 
 believeth not the Son shall not see life ; but the wrath 
 of God abideth on him" (John 3:35). 
 
 The cause for this attitude of God's toward man 
 is because of man's wayward condition since the 
 
The Atonement and Bedemptwn 
 
 149 
 
 fall in Eden. Within man, imbedded in his very 
 nature, is a "bent to evil," a "pronc-to-wander" dis- 
 position. 
 
 Man's Nahire Described 
 
 "Tiic carnal mind is enmity against God : for it is 
 not subject to the laAv of God, neither indeed can be" 
 (Rom. 8:7). "And this is the condemnation, that 
 light is come into the world, and men loved darkness 
 rather than light, because their deeds were evil" 
 For every one that doeth evil hateth the light" (John 
 3:19, 20). "Whosoever therefore will be a friend 
 of the world is the enem}- of God" (Jas. 4:4). 
 "Among whom also we all had our conversation in 
 times past in the lusts of our flesh, fulfilling the 
 desires of the flesh and of the mJnd; and Mere by 
 nature the children of Avrath, even as others" (Eph. 
 2:3). Thus man in his natural condition is a 
 ".stranger" and an "alien" from God. The variance 
 and waywardness is altogether chargeable to man. 
 "liehold, the Lord's hand is not shortened, that it 
 can not save; neither his ear heavy, that it can not 
 hear; but your iniquities have separated between yo\i 
 and your God, and your sins have hid his face from 
 you, "that he will not hear" (Isa. 59: 1, 2). It was 
 the Lord who expelled our first parents from Eden ; 
 but this expulsion was n'^cessary because of man's 
 sin, or departure from divine law. 
 
 If justice were executed without mercy, man would 
 be lost; but in the divine economy of grace, mercy 
 rejoiceth against judgment in the fact of the atone- 
 ment. God's infinite love and mercy nmst find ex- 
 pi-ession, and as a means God chose his Son, Christ 
 
150 
 
 Errors of Russellism 
 
 Jesus our Lord, "For God so loved the world, that 
 he gave his only begotten Son, that whosoever be- 
 lioveth in him should not perish, but have everlasting 
 life-' (John 3: 16). 
 
 God, possessing the attributes of justice, mercy, 
 and love, demanded either a ransom or the penalty 
 for man's sins. ]\Ian must be holy or he can never 
 see God (Heb. 12: 14) ; there must be a ransom, or 
 he can never be holy. Divine justice would not make 
 a sacrifice, but divine love would, and so the love of 
 God has been manifested to the world through 
 Christ, thus satisfying the demands of justice and 
 paying the ransom pi-ice for the redemption of the 
 soul. Having noted that justice demanded either 
 a ransom or the penalty, and that through the love 
 and viercy of God a ransom Avas paid, upon which 
 forgiveness of sin is obtained now in this life, we see 
 that the penalty can not be exacted in the case of 
 those who become beneficiaries of this atonement. 
 Millennial Dawnism teaches that the penalty of man's 
 sin is physical death. In the eyes of Millennial 
 Dawnism, there is no other kind of death. That 
 system of error seems to know nothing about spiri- 
 tual death as the primary consequence of sin. It 
 rides recklessly over such passages as, "Let the dead 
 bury their dead"; "She that liveth in pleasure, is 
 dead while she liveth" ; "dead in trespasses and sins," 
 et al. 
 
 Herein lies the folly of Russellism: If physical 
 death be the penalty for sin, every man is paying 
 his own d(;bt, for all men are dying. This one simple 
 fact is ruinous to Millennial Dawnism. Christ died 
 that he might save from dying all who would believe 
 
The Atonement and licrlemption 
 
 151 
 
 on him. "Ami whosoever liveth and believeth in me 
 shall never die" (John 11:26). Will Millennial 
 Dawnists tell us that this is salvation from physical 
 death.'' The Christian believer "hath eternal life" 
 (John 3:86) and "shall never die" (chap. 11:26). 
 It were injustice for God to drniand both a ransom 
 and the penalty. Jesus paid the ransom : if physical 
 death were the penalty, all true believers would es- 
 cape this death ; and since none are escaping it, there 
 is but one logical conclusion; n:imely. Millennial 
 Dawnism is wrong. 
 
 Indeed, the resurrection of the dead at the last 
 day is guaranteed to us by the resurrection of Jesus 
 Christ from the dead ; but this guarantee is to all 
 men alike — both the righteous and the wicked (John 
 6 : 28, 29 ; Acts 2 i : 15). All bodies are to be resur- 
 rected from the grave; but the character of this 
 resurrection is predetermined by the spiritual condi- 
 tion of the soul Avhen we fall asleep. Hence the 
 redemption of the soul is conditioned on its obedience 
 to God in accepting the mercy of God through Jesus 
 Christ and faith in the atonement. Thus while 
 redemption is secondarily applied to the body, as in 
 llom. 8:23, the primary object of the atonement is 
 to effect the salvation of the soul from all sin. "In 
 whom we have redemption through his blood, the 
 forgiveness of sins" (Eph. 1:7; Col. 1:14). "Who 
 gave himself for us, that he might redeem us from 
 all iniquity, and purify unto himself a peculiar 
 people, zealous of good works" (Tit. 2:14). "Re- 
 deemed .... with the precious blood of Christ" 
 (1 Pet. 1:18, 19). 
 
 If man remains a rebel while he lives, he will re- 
 
152 
 
 Errors of Russellism 
 
 main a wretch — a miserable child of the devil and of 
 God's awful wrath — to all eternity. Him who, 
 through his sins and unbelief fails to inherit eternal 
 life, the Lord will banish into the dark regions of 
 eternal death. "Be ye therefore reconciled to God." 
 
CHAPTER XX 
 
 THE HOLY TRINITY OR GODHEAD 
 
 That there has existed from time immemorial, or 
 back of all creation, plurality in the Godhead, ap- 
 parently equal in majesty, glory, and power, the 
 Bible clearl}' teaclies. First, we have the declaration 
 that "the Spirit of God moved upon the face of the 
 waters" (Gen. 1:2). Here the "Spirit of God" is 
 not to be identified with the person of Jehovah. 
 Next, we note that when God was about to make man, 
 he said, Let rs make man in our image" (chap. 1: 
 26). After man had sinned, "Jehovah God s;iid. 
 Behold, the man is become as one of us, to know good 
 and evil" (chap. 3:22). Again, when man began 
 to build a tower Avhose top was designed to reach 
 heaven, "Jehovah said, .... Come, let us go down, 
 and there confound their language" (chap. 11:6, 
 7). The plural pronoun "us" implies uiore than one; 
 and all were concerned in the creation and welfare 
 of man. "Let us make man"; "Behold, man is be- 
 come as one of us," etc. In every instance the 
 speaker seems to be Jehovah, who is first of all. The 
 kingship of all heaven is in his hands. He controls 
 the universe. God the Father is president (so to 
 speak) of the heavenly Firm. But he does not do 
 things without the counsel and agreement of the 
 Son and the Spirit. Mr. Russell denies the idea of 
 personality of the Holy Spirit, sa3'ing that it is a 
 mere blind and unintelligible influence emanating 
 from Jehovah. His teaching concerning Christ, the 
 Son of God, is also perverted. 
 
 153 
 
164 
 
 Errors of Russellism 
 
 Are there three distinct divine persons — infinite 
 beings — possessing glory, majesty, wisdom, and 
 power? Kore is a testimony. "And Jesus came to 
 them and spake unto them, saying, .... Go ye there- 
 fore, and make discipics of all nations, baptizing 
 them into the name of the Father and of the Son 
 and of tlie Holy Spirit" (.Matt. 28: 18, 19). Here 
 three pcrsoiis ai-e named — the Fatiier, the Son, and 
 the Holy Spirit — each occupying a place of divine 
 authority and recognition in salvation-work. 
 
 Following is Mr. Russell's misleading statement 
 concerning the Trinity. On page 59 of Series \, 
 Studies in the Scriptures, we read, 
 
 "I'Jie doctrine of the Trinity holds that the Father, tlio 
 Sou and the holy Spirit "are one in peisun, equal in gloiy 
 and iu power," as stated in the Ohuicli ciceds. 
 
 Whether he quotes from memory or from some 
 written creed we know not; but this we do know, 
 he has not given the true doctrine of the Trinity. 
 Trinity nieuiis tJie union oi die FaLhe,-, tiio Son, ;;;ul 
 the Holy (iiiost in one Godhead — -one Gad as lo 
 substance, lliieo persons as to individuality. Trini- 
 turianisin, tlicreiore, is the docti'iue that there are 
 three I'crsons in the Godliead. iilder Itussell, as I 
 have shown from a direct quotation, would leave the 
 idea that the doctrine of the TruiiLy holds that the 
 Father, the Son, and the Holy Spirit are one in 
 person, but the Bible teaches no such absurdity. 
 
 From "Studies in the Scriptures," Series \', p. 
 210, we quote: 
 
 But notliiiiji in connection with this narrative iu any sense 
 of tlie woiil necessitates the thouglit of a personal holy 
 Spirit, separate from the Father and the Son The holy 
 
The Holy Trinity, or Godhead 
 
 155 
 
 Spirit is not a person, but an influence, a power exerted by 
 a person. 
 
 Nothing connected with this reference to the holy Spirit 
 as another comforter or helper or strengthener implies that 
 another God is meant or another person of a trinity of 
 Gods.— p. 204. 
 
 In another place he bases an argument favoring 
 liis theory on the fact that the word "trinity" does 
 not occur in the Scriptures. We agree that the very 
 word is not there, but all three persons are men- 
 tioned in a way that supplies a definite basis for the 
 use of the word "trinity" in our teachings. 'Tlie 
 Father, and the Son, and the Holy Ghost' (Matt. 
 28:19). Disciples were to be baptized into the 
 name of these three personalities. All three of these 
 possessed creative power. First, God, the Father. 
 "In the beginning God created the heavens and the 
 earth" (Gen. 1:1). Second, the Holy Spirit. "And 
 the Spirit of God moved upon the face of the waters" 
 (v. 2). "The Spirit of God hath made me" (Job 
 33: 4). "And God said. Let us make m;vn" (Gen. 
 1:26). Third, Christ. "In the beginning was the 
 Word, and the Word was with God, and the Word 
 was God. All things were made by him" (Jolm 1: 
 1, 3). "He was in the world, and the world was 
 made by him" (v. 10). (Reference here is made to 
 Christ.) "For by liim were all things created that 
 are in heaven, and that are in earth, visible and in- 
 visible, whether they be thrones, or dominions, or 
 principalities, or powers : all things were created 
 by him, and for him: and he is the head of the body, 
 the church" (Col. 1 : 16, 18). "Feed the church of 
 God, which he hath purchased with his own blood" 
 (Acts 20: 28). Then Christ, the Redeemer, is God. 
 
156 
 
 Errors of Russellism 
 
 The Holy Ghost possesses all the divine attributes 
 personally, hence he is God. The three are men- 
 tioned as sharing equally and jointly in executing 
 the plan of salvation. "How much more shall the 
 blood of Christ, v.ho through the eternal Spirit 
 offered himself without spot to God, purge your 
 conscience from dead Avorks to serve the living God.'"' 
 (Heb. 9: 14). Here we have "Christ," the "Spirit," 
 and "God." Christ offered himself through the 
 eternal Spirit to God. It would be as ridiculous to 
 say that Christ offered himself to himself, as to say 
 that he offered himself through the Spirit to that 
 Spirit. But the thought here that we wish to point 
 out, is that the Spirit is eternal. It is clear that 
 the Spirit mentioned is not God the Father, for 
 it is through this Spirit that Jesus offered himself. 
 The Holy Spirit came upon him at the instance of 
 his baptism, and a voice from heaven said, "This 
 is my beloved Son." It was not, therefore, the voice 
 from the Spirit, but from the Father. Again we 
 note that on the Mount of Transfiguration (remem- 
 ber that Jesus had the Holy Ghost dwelling in him) 
 a voice from heaven, yea, from the Father, saju, 
 
 v/'This is my beloved Son, .... hear ye him." Mr. 
 
 ''Tlussell tells us that the Holy Spirit is not a person 
 — that it is only a holy influence proceeding from 
 the Father and from the Son. We see, however, that 
 this Spirit came to Jesus and anointed him with 
 power; and the inspired Word tells us that God 
 anointed him with the Holy Ghost and with power 
 (Acts 10:38). Elder Russell says that the Holy 
 Spirit is "influence" or "power" emanating from 
 God. Then all the "anointing" Jesus received was 
 
The Holy Trinity or Godhead 
 
 157 
 
 an undefined, unintelligible something, sent out from 
 the Father upon him, called the Holy Spirit. 
 
 If the Holy Spirit were an unintelligible or blind 
 influence it would of necessity fill all space, and 
 would be as uncontrollable as ether or the breath of 
 flowers. But the Spirit is "eternal" (Heb. 9:14); 
 omniscient, and searchcth all things (1 Cor. 2:10); 
 the author of the new birth (John 3:5-8); the 
 source of wisdom (Isa. 11:2; John 14:26; 16:13; 
 1 Cor. 12:8): he inspires Scripture (2 Tim. 3:16 
 with 2 Pet. 1:21), etc. Thus we could multiply 
 texts showing the wisdom, glory, and power of each 
 of the three persons in the Godhead. The doctrine 
 of the Trinity is based upon such Scripture texts as 
 I have quoted and many others. Christ Jesus, though 
 he had the Holy Ghost dwelling in him, lifted up his 
 eyes toward heaven when he prayed. He did not 
 pray to the Spirit in him or to himself, but to the 
 Father above. He testified that his Father was 
 greater than he ; but we are not to stretch that state- 
 ment bej'ond its proper meaning. 
 
 Paul explains this matter of the Son's inferiority 
 to the Father and refers it to a particular time, 
 namely, during the incarnation. "Have this mind 
 in you, which was also in Christ Jesus; who, existing 
 in the form of God, counted not tlie being on an 
 equaHty with God a thing to be grasped, but emptied 
 himself, taking the form of a servant, being made 
 in the likeness of men ; and being found in fashion as 
 a man, he humbled himself, becoming obedient even 
 unto death, yea, the death of the cross" (Phil. 2: 
 6-8). There is no proof of Christ's inferiority at 
 any other time, either before or after the incarnation. 
 
158 
 
 Errors of RusselUsm 
 
 "For in him were all things created, in the heavens 
 and upon the earth, thino's visible and things invis- 
 ible, whetlier thrones or dominions or principalities 
 or powers ; all things have been created through him, 
 and unto him ; and he is before all tilings, and in him 
 all things consist" (Col. 1:16, 17). 
 
 After ills resurrection he again assumed his place 
 of divine honor and glory in the Godhead. "Where- 
 fore also God highly exalted him, and gave unto him 
 the name which is above every name; that in the 
 name of Jesus every knee should bow, of things in 
 heaven and tilings on earth and things under the 
 earth" (Phil. 2:9, 10). "And now, Father, glorify 
 thou me with thine own self with tlie glory wliich I 
 had with thee before the world was" (John 17:5). 
 Chwst did tlie will of his Father. He was sent by 
 God into the world. But with respect to power, 
 Jesus said, "All power is given unto me in heaven and 
 in earth" (Matt. 28:18). If "all power," then 
 almiffhty power. He possessed creative power — "all 
 things were made by him" (Col. 1:16-18). The 
 Spirit was and is sent forth definitely, directly, pur- 
 posely, and instantaneously ; hence, he is a personal- 
 ity. The Holy Spirit had a definite time, object, 
 and purpose, and is not a mere uncontrollable influ- 
 ence floating about in the air like the fragrance of 
 flowers or some ethereal substance which happened 
 to come in contact with the Lord by chance at the 
 time of his baptism. 
 
 The Father, the Son, and the Holy Ghost are three 
 persons. They are in unity as to eternal existence, 
 power, plan, purpose, constituting one "Godhead." 
 
CHAPTER XXT 
 
 CHRIST: WHO IS HE? 
 
 In his writings Pastor Russell boldly attacks the 
 doctrine of the incarnation of Christ. From Series 
 V, p. 94, I quote: 
 
 The incarnation theory is that our Lord 's human body, 
 which was born of Mary, was merely a clothing, a covering 
 for the spiritual body. 
 
 This Mr. Russell calls an "incorrect premise." He 
 reasons as follows: 
 
 It was absolutely necessary that he should be a man — 
 neither more nor less than a perfect man — because it was a 
 man that sinned, man who was to be redeemed, and the 
 divine law required that a man's life should pay the redemp- 
 tion price for a man 's life. — p. 95. 
 
 It was for this cause that it was necessary that our Lord 
 should leave the glory of his pre-human condition, and 
 humble himself, and become a man, because only by becom- 
 ing a man could he give the ransom price. — p. 42.5. 
 
 Neither was Jesus a- combination of the two natures, 
 human and spiritual. — Series 1, p. 179. 
 
 On page 90, Series V, Russell teaches that the 
 existence of Christ ceased for three days — the in- 
 tei-val of time between the crucifixion and the resur- 
 rection. When he was conceived and born of the 
 virgin Mary, his spirit nature was "changed," or 
 transmuted into human substance, and when he died 
 on the cross, his entire existence ceased for three 
 days. What else is this but the annihilation of Jesus 
 Christ.'' Originally, he was a spirit being, but in 
 order to pay a ransom price for man, he was con- 
 verted into a human being, died on the cross, and for 
 three days and nights ceased to be. This is Mil- 
 lennial Dawn doctrine. 
 
 159 
 
160 
 
 Errors of Russellism 
 
 Our liOrd told his disciples that man is not able 
 to kill the soul (Matt. 10: '28); yet, according to 
 Pastor Jlussoll's doctrine, Jesus Christ was killed 
 outright. Following is his comment of the disposi- 
 tion of the body of Christ: 
 
 Our Lonl 's buily was, however, supeniaturally removed 
 from tlie tomb; because had it remained there it would 
 hnve been an insurmountable obstacle to the faith of the 
 
 disciples We know nothing about -^vhat became of it, 
 
 except that it did not decay or corrupt. -Whether it was 
 dissolved into gases or whether it is still preserved some- 
 where as the grand memorial of God's love, of Chiist's 
 
 obedience, and of our ledemptioii, no one l;nows 
 
 ]Ienee it will not surprise us if, in the Kingdom God shall 
 show to the world the body of flesh. — Series II, pp. 129, 130. 
 
 Such is the teaching of Millennial Da^vii. It 
 converts the Son of God into a u\ltv. mvu Avithoiit a 
 spiritual nature, without a soul; it m i, 'n;n crurifiid 
 — anuib.ilated so far as corporate, organized being 
 is concojTRd ; it has discovered that the man Christ — 
 the body of flesh that was killed — was not raised to 
 life; hence, that the twelve apostles and the "five 
 luiiulred brethren" who thought they saw him after 
 he was raised from the de ui were docd vtd -into believ- 
 ing a lie; it says that the ju.ui Clrrlst Jesus is not 
 alive, for instead of a resurrection tliere v/as a re- 
 creation — a new spirit being came into existence to 
 take the place of the dead body ; it te lls us that we 
 are false witnesses of a su])p()SL(i iTsurrcction wliich 
 has never been. In order that (iod make the decep- 
 tion work easy, he took the body of Jesus from 
 the tomb and hid it from the disciples, lest it would 
 become an "insurmountable obstacle to their faith." 
 It was the disbelieving chief priests and the elders 
 who invented, and gave large money unto the soldiers 
 
Christ: Who Is He? 
 
 161 
 
 to propagate the He that the disciples stole away the 
 body of Jesus while the soldiers slept; and the scheme 
 worked well among the Jews. But in the Hght(?) 
 of Millennial Dawnism a new discovery has been 
 made. It was not the disciples at all who stole away 
 and hid tlie Lord's body, it w;is God himself ; and so 
 the disciples, by believing in the actual resurrection 
 of Christ from the dead, were wholly sincere; thus 
 God becomes responsible for pi-actising deception in 
 order that he niight be able to fully materialize his 
 plans. 
 
 Concerning the resurrection, the Scriptvircs fur- 
 nish us with the following unimpeachable testimony : 
 Jesus said concerning himself, "Destroy this temple, 
 and in three days I will raise it up" (John 2: !{.')• 
 "But he spake of the tcm])!e of his l)ody" (v. 21). 
 
 "And as they thus spake [after his resurrection], 
 Jesus himself stood in the midst of them, and saith 
 unto them. Peace be unto you. But thov M-ere terri- 
 fied and affrighted, and supposed that they had seen 
 a spirit. And he said unto them. Why are ye 
 troubled.'' and why do thoughts arise in your hearts.'' 
 Behold my hands and my feet, that it is I mj^self : 
 handle mc, and see; for a spirit hath not flesh and 
 bones, as ye see me have. And when lie had thus 
 spoken, he showed them his hands and his feet" 
 (Luke 24: 36-40). 
 
 Peter, on Pentecost, testified that the same Jesus 
 who had been crucified and slain, God had raised 
 from the dead (Acts 2:23, 24). This witness is 
 repeatedly made throughout the New Testament 
 Scriptures, without the slightest variations. No 
 room has been left for doubt. The Word of God 
 
162 
 
 Errors of Russellism 
 
 knows nothing about a sham resurrection such as is 
 found in Millennial Dawnism. In the words of an- 
 other, "Pastor Russell has taken away our Lord, and 
 we know not where he has laid him." 
 
 If Christ had been only a mere man, equal to those 
 whom he was to restore to perfect manhood, how 
 could his death atone for sin and effect universal 
 salvation? Based upon the laws and principles of 
 equity and justice, how could any perfect man, by 
 his own life, purchase more than one soul of corres- 
 ponding value? 
 
 If it be tnie, as Mr. Russell teaches, that the 
 second person of the Godhead was "changed" from 
 the infinity of heavenly glory and divinity into a 
 human being, then the ransom price were far too 
 small to redeem a fallen race. In such a change, 
 Deity and infinity is lost, and the sacrifice is stained 
 with human blood, and is not therefore the blood of 
 the Infinite One. It seems to me that such a 
 "change," or tran suiulation, lies within the realms 
 of the impossible. 
 
 The question "Who is he?" is pertinent, as con- 
 cerning the personality and deity of the Lord Jesus 
 Christ. 
 
 His Equality with the Father 
 
 "Have this mind in you, which was also in Christ 
 Jesus: who, existing in the form of God, counted 
 not the being on an equality with God a thing to be 
 grasped, but emptied himself, taking the form of a 
 servant, being made in ["becoming in," margin] the 
 likeness of men; and being found in fashion as a man, 
 he humbled himself" (Phil. 2:5-8). The "form" 
 
Christ: Who Is He? 
 
 163 
 
 and "fashion" referred to here can not mean a 
 ciiangc from the divine, or spirit, natui'e to that of 
 the human, or natural. The text shows that our 
 Lord "existed in the form of God" prior to his 
 coming into the world, but that he did not count it 
 a thing to be grasped ; hence, he humbled himself 
 and condescended to be clothed with human flesh and 
 blood, taking upon himself "the seed of Abraham" 
 (Heb. 2: 16). Another rendering sa^-^s that he "took 
 hold of" this fleshly nature. This he could do, and 
 did do, without transmutation of beiiig. During the 
 "days of his flesh" he possessed and manifested his 
 holy and divine nature, with all the attributes of the 
 Deit}', as we shall shortly prove. 
 
 His Eternity 
 
 "Before Abraham was, I am" (John 8 : 58). "The 
 second man is the Lord from heaven" (1 Cor. 15: 
 47). Could any declaration of truth be plainer.'' 
 "That which was from the beginning" (1 John 1:1). 
 O Father, glorify thou me with thine own self with 
 the glory which I had with thee before the xcorld was" 
 (John 17:5). "And he is before all things" (Col. 
 1: 17). "By whom also he made the worlds" (Hob. 
 1:2). "But thou, Bethlehem Ephratah, which art 
 little to be among the thousands of Judah, out of 
 thee shall one come forth unto me that is to be ruler 
 in Israel ; whose goings forth are from of old, from 
 EVERLASTING (Mic. 5:2), "Nothing can be plainer 
 than this last statement, that the Bethlehem babe 
 pre-existed, even from the days of eternity — co-ex- 
 istent with God himself. So also in the Revelation 
 
164s 
 
 Errors of Rttssellism 
 
 he is represented by that symbolic title signifying 
 eternity, 'Alpha and Omega'." 
 
 Millennial Dawn teaches as follows : 
 
 The Scripture statement is most emphatic, that our Lord's 
 humiliation to the human natuie was not perpetual, but 
 merely for the purpose of eft'octiug mnu's redemption, 
 paying man's penalty, and thereby incidentally proving his 
 own fidelity to the Father, on account of which he was 
 immediately afterward highly exalted, not only to the glory 
 which he had with the Father before the world was, but 
 to a more excellent glory, far above angels, principalities 
 and powers — to the divine nature, and the right hand, place 
 of favor, with the Majesty on high. — Series V, p. 149. 
 
 It is seen that according to Millennial Dawnism 
 this highly exalted state to which Christ was raised, 
 is the divine nature — a condition angels themselves 
 do not inherit. We have already seen that his posi- 
 tion was equal witli the Father previous to his advent 
 into the world (riiil. 2 : 5-8) ; and his prayer just as 
 he was closing his earthly ministry, was that he 
 might enter again into the same glory he had with, 
 his Father before the world was (Jolm 17:5). If, 
 therefore, he was equal with Gou from the beginninc;, 
 he has not been exalted to a higluM- plane than this 
 since liis humiliation; for fliis would inrtkc him greater 
 than the Father, which thing the S( ri;)tures do not 
 allow. In 1 Cor. 15:28-28 wc find that after the 
 resurrection of the dead tlie kingdom, will he de- 
 liver up to God, and henceforth the Son himsolf 
 will be subject to the Father. So far as the "divine 
 nature" is concerned, all who get salvation from sin 
 and escape the corruption that is in the woi-ld 
 through lust, become "partakers of the divine na- 
 ture" (2 Pet. 1:3, 4). And lest some one vainly 
 
Christ: Who Is He? 
 
 165 
 
 imagine that he will be above angels, I call your at- 
 tention to our Lord's statement in which Christ tells 
 us that the sons of the resurrection will be "equal 
 unto the angels" (Luke 20:36). The "divine na- 
 ture" condition has no reference or application to 
 anything else than holiness. It is the restoration of 
 man to the image of God. 
 
 Christ's Glory Incarnate 
 
 Having seen that our Lord existed in his glory 
 "before the world was." co-existent with the Father 
 "from everlasting," we shall now prove that he was 
 divine while he duelt in the fiesh among men. 
 
 1. — He Received Worship. "And again, when he 
 bringeth in the first-begotten into the world, he saith, 
 And let all the angels of God worship him" (Heb. 
 1:6). "All men should honor the Son, even as they 
 honor the Father" (John 5:23). "And they wor- 
 shiped him" (Luke 24: 52). 
 
 2. — He u-as God vuniifest in the -flesh. "Behold, a 
 virgin shall be with child, and shall bring forth a son, 
 and tliey shall call his name Emmanuel, which being 
 interpreted is, god with us" (Matt. 1:23). "God 
 was manifest in the flesh" (1 Tim. 3: 16). "He that 
 hath seen me hath seen the Father; I am in the 
 
 Father, and the Father in me the Father .... 
 
 dwelleth in me" (John 14-: 9, 10). Could language 
 be plainer.'* 
 
 3. He was Omnipotent. "The government shall be 
 upon his shoulder" (Isa. 9:6). "The Son quicken- 
 eth whom he will" (John 5:21). "I am the resur- 
 rection and the Hfe" (John 11:25). His works 
 proved his omnipotcr.ee while on earth. 
 
166 
 
 Errors of Russellism 
 
 4. — He was omniscient. "He knew all men, and 
 needed not that any should testify of man; for 
 he knew what was in man" (John 2: 24, 25). This 
 testimony concerning him was made during liis in- 
 carnation ; and he proved over and over again that 
 he "knew all tilings." He knew tilings without hav- 
 ing acquired knowledge as other men. "How know- 
 eth this man letters, having never learned" (John 7: 
 15). When he was only twelve years old, "all that 
 heard him were astonished at his understanding" 
 (Luke 2:42-47). 
 
 5. — His Death Brought Redemption. "Feed the 
 church of God, which he hath purchased with his 
 own blood" (Acts 20:28). Christ's blood was not 
 the blood of a man. One of the forms of the "un- 
 pardonable sin" is to count his blood "an unholy 
 [common] thing" (Heb. 10:29). The thought here 
 is that Christ's blood is more than a man's blood, 
 and must not be counted common or ordinary. In 
 a man's blood there could be no atoning efficacy, no 
 redemption, but in Christ "we have redemption 
 through his blood, the forgiveness of sins" (Eph. 
 1:7). 
 
 Creative Power and Glory 
 
 By him all things were made, visible and invisible. 
 Mark well this fact. This would include the angels 
 as well as men. "Who is the image of the invisible 
 God, the first-born of every creature: for by him 
 were all things created that are in heaven, and that 
 are in earth, visible and invisible, whether thrones, 
 or dominions, or principalities, or powers: all things 
 were created by him, and for himiAND he is befoke 
 
Christ: Who Is He? 
 
 167 
 
 AT.X. THINGS, and by him all things consist" (Col. 1: 
 15-17). NoM'here is creative power ascribed to the 
 angels. Nowhere are angels called the sons of God, 
 but Christ was called the "only begotten Son of 
 God" when he was brought into the world; hence, he 
 was still greater in dignity and power and glory than 
 the angels, even during his incarnation. 
 
 Millennial Dawn teaches that the giants of the 
 earth before the flood were the offspring of the 
 angels by the daughters of men. In Genesis 6 it is 
 stated that the sons of God came unto the daughters 
 of men, etc. These "sons of God" Millennial Dawn- 
 ism interprets to be the "fallen angels" mentioned 
 by Peter and Jude (2 Pet.2:4; Jude 6). As any 
 one will see, this is onl^'^ another of the speculative 
 ideas of Mr. Russell. He offers no proof, for the 
 very good reason that there is none. "Unto which 
 of the angels said he at any time. Thou art my 
 Son?" (Ileb. 1:5). Since nowhere, at any time 
 were angels called sons, we conclude that the "sons of 
 God" (Genesis 6) were not the fallen, nor any other 
 kind of, angels. 
 
 Christ's "taking hold of" flesh and blood does not 
 necessitate a ch.-inge of natures, as is claimed by 
 Millennial Dawnism. On one occasion, at least, 
 Jehovah himself assumed a human body and appearetl 
 to Abraham, accompanied by two angels, who also 
 assumed human form ; and these all seemed to accom- 
 modate themselves to the physical and tangible 
 (Genesis 18). Do we for a moment suppose that 
 upon assuming human form God and the angels lost 
 their spiritual and eternal entities? That a Divine 
 Being, possessing inherent, creative powers, could 
 
168 
 
 Errors of Russellism 
 
 clothe himself, or be clothed upon, with a human 
 body is consistent with the law of the miraculous ; 
 therefore, we may admit this miracle among us in 
 the person of Christ incarnate. But that he lost his 
 spirit being, or that his divinity and eternit}'' could 
 be mortalized, or humanized, according to the teach- 
 ing of Millennial Dawnisra, is not taught in the Bible. 
 That he clothed himself with a human form is a 
 Scriptural fact, but it is perverting the Scriptures to 
 read divinity out of the text when we reach the 
 period of Christ's incarnation. 
 
 From the days of eternity, he was co-existent with 
 God himself ; from the infinite past, he had glory 
 with the Father; yea, "he is before all things." 
 
 When he came to earth, he was "God manifest in 
 the flesh," "the Lord from heaven." After his resur- 
 rection he ascended into the heavens, and he is now 
 at the right hand of the Majestv on high. "He is 
 Lord of all" (Acts 10:36); "Lord both of the 
 dead and the living" (Rom. 14:9). His throne is 
 forever and ever (Heb. 1:8). 
 
 "The statement that Christ is the Son of God 
 does not signify that he originated from the Father 
 in the ages past, but should be interpreted with 
 reference to his miraculous virgin birth, thus denot- 
 ing God's special relation to him in his office-work as 
 the world's redeemer." It is worthy of mention, 
 that the title "Son of God" did not come into use 
 until Christ was born of the virgin Mary ; hence, it 
 is exclusively a New Testament title. 
 
CHAPTER XXII 
 
 IS MARK 16: 9-20 SPURIOUS OR GENUINE 
 
 I quote from The Bible Student's Monthly, Vol. 
 y, Xo. 8, tlie following statement: 
 
 "Many dear Christian people are misled by the 
 spurious statement of Mark 16: 'These signs shall 
 follow them that believe,' etc. They cling to the 
 passage, even after being given abundant proofs that 
 it was added to the Scriptures in the seventh century, 
 and that it was omitted properly from the Revised 
 Version." 
 
 On page 649, 650, Studies in the Scriptures, Series 
 VI, I found the following: 
 Mark 16 : 9-20 is Spurious. 
 
 These verses are admitted by all scholars to be an inter- 
 polation. They are not found in any of the early Greek 
 Mss., and are certainly not genuine. It is not true that all 
 believers in the Lord Jesus may drink poisonous things, 
 and be in contact with poisonous serpents, contagious dis- 
 eases, etc., with impunity; nor have all possessed the power 
 of healing diseases and casting out devils. It will be noticed 
 that the passage is omitted by the Eevised Version, and by 
 all modern versions of the Scriptures. Ilenec, to receive 
 it or to quote it as Scripture, would be adding to the Word 
 of God, and adding to the general confusion on an im})ortant 
 subject. 
 
 The thought that the Lord's people may be specially 
 fa\ored nt' him in reaiiect to physical and other creature 
 comfoits (more than the world) is a delusion and a snare. 
 .... W'c are not informed that he [the Lord] had any 
 chronic ailinciits, but we doubt not that he would have been 
 free to use any roots or herbs or other remedies as freely as 
 he used the food and the rest. 
 
 From page 653 we quote: 
 
 But so far as the record shows, never once was this heal; 
 169 
 
170 
 
 Errors of Russellism 
 
 ing power visod in his own relief, nor in any of those ■who are 
 set before us as the saints, the fully consecrated. Nor was 
 this because the saints of that time were free from disease: 
 on the contrary, we know that Timothy had what we would 
 now designate chronic dyspepsia, or indigestion, and Epaph- 
 roditus was not hindered from being sick, yea, "nigh unto 
 death," not because of sin, but as the apostle explains, 
 "because for the work of Christ." .... Wo know not what 
 special foods or medicines the Lord yi'as pleased to bless in 
 the latter case; but in respect to the former one the apostle 
 neither prayed nor sent a handkerchief or napkin to cure 
 the ailment, but wrote, to Timothy, saj-ing, "Use a little 
 wine for thy stomach's sake, and thine often infirmities." 
 .... The wine was rr-eommeuiled, not as a beverage nor as an 
 intoxicant, but purclj' as a medicine. 
 
 On the same p;'ge he also says tliat new creatures 
 "should not ask for physical healing." 
 
 The wrath of God is revealed by every physician's sign, 
 ■which indicates disease and death working in the race. 
 The wrath of God is revealed by every undertaker's sign, 
 which calls our attention to the fact that mankind ia dying, 
 that the wrath, the curse of God is resting upon tho 
 race. — Series V, p.409. 
 
 We believe that the proper course for the New Creatures — 
 the oiie most pleasing to the Lord — is that which follows 
 most directly and particularly the instructions and prac- 
 tises of our Lord and the apostles. — Series VI, p. 652. 
 
 Amen, and so believe we. How did the Lord do 
 
 as a minister.'' An.s>\er: He "went about doinf^ good, 
 and healing all that were oppressed of the devil: for 
 God was with him" (Acts 10:38). How did the 
 apostles practise.'' Answer: They were full of the 
 same Holy Ghost and faith, and many signs and won- 
 ders were wrought by their hands. The people 
 "were healed every one" (Acts 5: 12-16). Did any 
 of the apostles or saints of the early church use 
 "roots and herbs" for medicine.'' Answer: There 
 is not a single instance of the kind on record. 
 
Is Mark 16:9-20 Spurious or Genuine? 
 
 171 
 
 As to Timothy's wiae, it could not have been 
 prescribed as a remedial agent except as a matter 
 of diet and not as a medicine; for wine is not pre- 
 scribed or used as a medicine, but always as a matter 
 of diet, even by physicians themselves. So in this 
 case the true doctrine of divine healing meets no 
 adversary or hindrance to faith, but rather a lielf 
 in recognizing and observing the principles of diet. 
 But this dieting does not, did not, and can not, take 
 the place or do the work of the healing God has de- 
 signed for and set in the church of God by gifts, for 
 the benefit of his people. 
 
 As to Mark 16:9-20: The passage in question is 
 not omitted from the Revised Version, but is printed 
 in full, with a foot-note stating that it is not found 
 in two of the oldest Greek manuscripts and some other 
 authorities. But the reason the revisers did not omit 
 the passage is that the evidence in its favor war- 
 ranted its acceptance. 
 
 As to the statement that "it was added to the 
 Scriptures in the seventh century," let us ask, Is 
 this true or is it a misrepresentation of fact.'' 
 
 I now quote from Travels and Experiences in 
 Other Lands, pp. 104, 105: "Here [at the British 
 Museum, London] we examined three of the ancient 
 manuscripts of the Bible. The first of these, Codex 
 Alexandrinus, one of the three most ancient manu- 
 scripts of the Bible in the world, was written in 
 
 Greek paleography about 1,500 years ago In 
 
 this volume we found the entire passage of Mark 
 
 16:9-20 A few days later we continued our 
 
 work with the manuscripts at the Bibliothcque 
 Nationale at Paris Here we examined the im- 
 
172 
 
 Errors of Russellism 
 
 portant and curious manuscript known as Codex 
 Ephraemi, which is one of the most ancient manu- 
 scripts of the Bible. In value it is as important 
 as Codex Alcxandrinus of the British Museum, and 
 
 in antiquity it stands fourth, if not earlier 
 
 The manuscript is about 1,500 years old. We 
 examined this codex and found the last twelve verses 
 of Mark's Gospel in it all right." 
 
 After telling how he examined many others, in- 
 cluding those at the Vatican in Rome, the writer 
 adds : "In fact, all the manuscripts that we examined 
 contained the passages, except this one. [Referring 
 to the one at the Vatican.] Another one at Saint 
 Petersburg, which we have not seen, does not contain 
 
 it It is to be found in all the ancient versions 
 
 and in the writings of the Fathers. One of the 
 earliest Fathers, Irenaeus, Avho was the disciple of 
 Polycarp, a disciple of John the evangelist, quotes 
 the passage in his treatise against the heretics." 
 
 Thus we have seen that the "abundant proofs" 
 that Mark 1(5:9-20 was "added to the Scriptures in 
 the seventh century" are unfounded. In fact, there 
 exist no such "proofs." Manuscripts 1,500 years 
 old date back to the fourth century. Irenaeus, 
 bishop of Lyons, who was a spiritual grandson of 
 the apostle John, died about A. D. 202, and we have 
 already seen that he quotes the passage in full in 
 his treatise against the heretics. The fact that 
 Irenaeus quoted the passage in the second century, 
 proves that it then existed, and a genuine portion 
 of Mark's Gospel, and that it is not spurious. And 
 that it is found in manuscripts of the fourth century 
 goes to prove that it was copied as orthodox from 
 
Is Mark 16:9-20 Spurious or Genuine? 
 
 173 
 
 earlier manuscripts. Therefore it was not added to 
 the Scriptures in the seventh century, but doubt- 
 less was added at the time Mark closed his "Gospel." 
 
 Moreover, the identical "signs" mentioned in that 
 passage were actually wrought during the entire 
 period of the apostolic church, previous to the a])os- 
 tasy. The signs followed the believers in full. 
 Demons were cast out (Acts 8: 5-7; 16: 16-18), the 
 sick were healed (Acts 5:12, 15, 16; 28:7-9), ser- 
 pents were taken up (doubtless unwittingly) and no 
 harm resulted (Acts 28:3-6), and they spake with 
 new tongues (Acts 2:4; 10:44-47; 19:1-6). 
 
 Strange, indeed, that such a fulfilment would fol- 
 low a "false" prophecy and a "spurious gospel"! 
 No, we are not skeptical enough to believe that the 
 apostles performed the many signs and wonders 
 recorded in the Book of Acts, and then created the 
 closing verses of Mark's Gospel to fit their works, 
 imposing the same as genuine. Furthermore, we 
 can hardly believe that the unbelieving apostates of 
 the seventh century would have done such a thing. 
 
 There are thousands of people living today who 
 are proving that Mark 16: 9-20 is not spurious, but 
 genuine. Many are being delivered of devils and 
 healed of all their diseases. The signs are still fol- 
 lowing. 
 
 Concerning Mr. Russell's inference that all the 
 signs should follow all true believers [if tlie passage 
 were genuine] we remark that there is nothing in the 
 passage that enforces the idea that every sign is to 
 be demonstrated in every believer. On the contrary, 
 we find that healings are a "gift of the Spirit"; and 
 the expressions "to another the gifts of healing," 
 
174. 
 
 Errors of RusselUsm 
 
 and "Have all the gifts of healing?" (1 Cor. 12:9, 
 30) imply that not all are expected to possess this 
 gift. But we have a right to expect a manifestation 
 of the gifts of healings among the Lord's people and 
 there are no time limits specified, except the end of 
 the world. Elder Russell has already told us that it is 
 good logic — in fact the best— to follow "directly the 
 example and teachings of our Lord and the apostles." 
 James said: "Is any sick among you.'' let him call 
 for the elders of the church ; and let them pray over 
 him, anointing him with oil in the name of the Lord: 
 and the prayer of faith shall save the sick, and the 
 Lord shall raise him up; and if he have committed 
 sins, they shall be forgiven him" (Jas. 5:14, 15). 
 Now Pastor Russell in commenting on this passage 
 admits that in cases where the individual has sinned, 
 and the sickness is severe, having been sent upon him 
 as a chastisement, he might then send for the elders 
 and have them with him ; his being raised up from his 
 sickness would constitute an evidence that his sins 
 had been forgiven. This is as far as Pastor Russell 
 thinks 'the passjige applies; hence any who happen 
 to fall sick but have not sinned, "should not ask for 
 physical healing," for it is not for them. So teaches 
 the great millennial ist. But Avhat salth the Lord.-' 
 When the woman applied to him for the healing of 
 her child, he told her that healing was the children's 
 bread (Matt. 15:22-28). The crooked woman got 
 healed, it seems on the ground that she was a "daugh- 
 ter of Abraliam" (Luke 13: 11-16). 
 
 As to the taking up of serpents, it is evident that 
 the Lord did not mean that any one should do so 
 intentionally, for the purpose of convincing others 
 
16:9-20 Spurious or Genuine? 
 
 175 
 
 , he was a true believer; and the same principle 
 Ads good with respect to taking poison. Paul took 
 dp a serpent, but there is no evidence that he did it 
 on purpose. From the narrative we are led to be- 
 lieve that the circumstance was wholly unintentional 
 on his part. He went out to gather sticks, not snakes. 
 Our Loi'd's own example is suflBcicnt evidence. The 
 devil would have had him turn stones into bread or 
 leap from the pinnacle of the temple as a proof that 
 he was the Son of God, but Christ would not do so. 
 
 A few years ago while I was engaged in a series of 
 evangelistic meetings at New Edinburg, Ark., a 
 preacher of a certain denomination proposed to buy 
 the poison if 1 would drink it, inasmuch as I claimed 
 to be a believer in the abiding authoi'ity of Mark 16: 
 17, 18; but I toid liini ll'.at I would not drink poison 
 any sooner to pfcnss or convince him, than Jesus 
 would cast iu'utself ri-oi»' the pinnacle of the temple to 
 please the devil. The principle is the same. In both 
 instances, it would havo bcni tempting God: and to 
 so apply Mark "16:1*'. ' M is out of harmonv with 
 truth and common sen-.. 
 
CHAPTER XXIIT 
 
 THE TIMES OF THE GENTILES 
 
 "Jerusalem shall be trodden down of the Gentiles, 
 until the times of the Gentiles be fulfilled" (liuke 
 21:24). 
 
 By a considerable amount of figuring, Elder 
 Russell has succeeded in giving us the exact number 
 of years comprising the "times of the Gentiles." 
 
 "The term "Times of the Gentiles" was applied by our 
 Lord to that interval of earth 'a history between the re- 
 moval of the typical kinniloiu of God, the Kingdom of Israel 
 (]']zek. 21:25-27), and tlie introduction and establishment of 
 its antity)ie, the true Kingdom of God, when Christ comes to 
 be "glorified in his saints, and to be admired in all them that 
 believe in that day." — Studies in the Scriptures, Series II, 
 p. 73. 
 
 The Jewish harvest, in all a period of forty years, began 
 with our Lord's niinistiy and ended with nominal Israel's 
 rejection ami overthrow, :nid the destruction of their city, 
 accomplished by the Bomans, A. D. 70. And the harvest of 
 this age began with the presence of our Lord at the begin- 
 ning of E:ii til's Groat Jul)ilee, in 1874, as shown in chapter 
 VI, and ends with tin- nxcitlirow of Gentile power — A. D. 
 1914, lilipwise a peiiml of loitv vears — another of the won- 
 derful iiarailels of the two .agcJ^.— p. 234. 
 
 This "overthrow of Gentile power" marks the end 
 of the "times of the Gentiles," says IMillennial Dawn 
 in the following words : 
 
 Total period of Israel's waiting for the kingdom, under 
 divine f.'ixor and recognition, 1845 years. To find the measure 
 of their double, whru favor was due iiiid began toward them, 
 anil wlicu tliercfoi-e it bogn.ii to depart from the nominal 
 Spiritii;il Israel, we coimt \'i';ns from the Spring of 
 
 A. D. 3:!. and obtain Ihr .I:i1c mi' tlir [i.-issover, A. D. 1878. 
 Their rising again fi oni A. 1 1. Is7s to A. D. 1915 (the closing 
 of Gentile Times), etc. — p. 232. 
 
 176 
 
The Times of the Gentiles 
 
 177 
 
 We are already living in the seventh millenninm — since 
 Oct. 1S72. The lease of power to the Gentile kingdoms 
 must terminate with the year 1914. — p. 363. 
 
 On page 79, we are told that the Bible evidence is 
 clear and strong that the "Times of tlje Gentiles" 
 is a period of 2520 years, from the year B. C. 606 
 to and including A. D. 1914. — p. 79. 
 
 But with all these calculations and prophetical 
 declarations, Mr. Russell, referring directly to his 
 deductions concerning the period of "Gentile Times," 
 made the following admission on page 87: "We must 
 not expect to find this information stated in so many 
 words." 
 
 But all men do not seem to agree with the Pastor. 
 I have before me another sheet which is fresh from 
 the press (author unknown), fi-om which I quote as 
 follows : 
 
 Awake! 
 
 "The end of this age is at hand. Pardon me, but 
 may I ask 30U to please stop a few moments and 
 consider; as I know you are in an awful hurry, but 
 I have something I would like to tell you. In brief, 
 it is this, that in just twelvt: short years from now 
 we will have the end of this age — that is to sav, 
 the Gentile times will then have come to a full end 
 in 1926 A. D." 
 
 It will be noticed that there is a difference of 
 twelve years between this prophet's calculations and 
 Pastor Russell's. Which one is riglit? I am neither 
 a prophet nor the son of a propliet; but I venture 
 the assertion that all their deductions are wrong, 
 being drawn from false premises. The fact is very 
 well known that Mr. Russell is not the only one who 
 
178 
 
 Errors of Russellism 
 
 has pretended to have direct revelations and special 
 favor in divine knowledge ; but their calculations and 
 predictions are full of contradictions, absurdities 
 and wild speculations. 
 
 But when will the "times of the Gentiles" end? 
 To this inquiry my only answer is : When the Lord 
 Jesus shall descend from heaven with a shout and 
 with the sound of the last trumpet, and shall close 
 up the gospel age and the day of salvation, then not 
 only will the "times of the Gentiles" be fulfilled, but 
 time will be up with the Jews also. "That day and 
 hour, knoweth no man^ no, not the angels in heaven, 
 but my Father only." If Christ and the holy angels 
 know not, neither has it been revealed to Millennial 
 Dawn, the more abundant their claims and cal- 
 culations become, the more their folly will increase. 
 
 As to clear and unmistakable prophecies concern- 
 ing the "times of the Gentiles" and the city of Jeru- 
 salem, there are but few. The words of the Lord, 
 "Jerusalem shall be trodden down of the Gentiles, 
 until the times of the Gentiles be fulfilled" (Luke 
 21:24), show that as long as the "times of the 
 Gentiles" last Jerusalem will be controlled and over- 
 run by the Gentiles— nations of the world — As long 
 as men dream of an earthl}', temporal, universal 
 kingdom to be set up in the world by Christ, they 
 will be looking for a time when the Jews will return 
 to Palestine and Jerusalem; but as soon as this 
 visionary phenomenon ceases to troublcpeople's minds, 
 they will no longer look for such things, for they 
 will have found that God's kingdom "is not of this 
 world," and that it "comcth not with observation." 
 A careful study of our Lord's prophecies concerning 
 
The Times of the Gentiles 
 
 179 
 
 the Jews reveals the fact that their rejection was 
 final; no promise of any special return of favor is 
 held out to them as a nation. Mark this fact. The 
 words, "Behold, 3'our house is left unto you deso- 
 late," are absolutely limitless in their direction and 
 application. All intimation that this "desolation" 
 had its fixed bounds and a date of expiration is 
 wholly lacking. In Dan. 9:27 we are told that the 
 overspreading of abominations should make the city, 
 with its old rites and Jewish ceremonies, desolate 
 "even until the consummation," which seems to imply 
 a continuous desolation until the end of time; and 
 we doubt not that this is what will be. The typical 
 kingdom of God — the Jewish kingdom — ceased when 
 the great antitypical kingdom of God was established 
 by Christ. Since the kingdom of God has within its 
 fold people of every nation and tribe and tongue, 
 and since, as time advances, instead of any one nation 
 maintaining its absolute distinctiveness, or attempt- 
 ing any reassembling of its native subjects under an 
 original polity, the many nations and languages of 
 earth are constantly mixing, and this at a far more 
 rapid rate now than ever before, it is wholly incon- 
 sistent to expect the Jews, as a nation to reassemble 
 at Jerusalem or in Palestine, as some seem to con- 
 tend. The nations are mixing in their lang-uages, in 
 their politics, in their commerce, in their marriages, 
 in their religions, in everything. The magnificent 
 ocean steamers, the great railway express-trains, the 
 telegraph, the telephone, the wireless flashes, the 
 numerous printing-presses — all these and other 
 things are bringing us together in a wonderful way 
 and at a marvelous rate. Prejudices are breaking 
 
180 
 
 Errors of Russcllism 
 
 away; race prejudices, national casts, the wide dif- 
 ferences of high and low society, intolerant religions 
 and creeds — all are receding as the light increases 
 and civilization advances. In the face of these and 
 many other kindred facts it is highly improbable, if 
 not quite impossible, that the Jews exclusively will 
 ever repeople Jerusalem and Palestine. The "times 
 of the Gentiles" will not expire as Mr. Russell claims, 
 nor will Jerusalem ever become the capital of the 
 world during the supposed millennium, as he has 
 prophesied. 
 
 In Rom. 11 : 25 the apostle states that "blindness 
 in part is happened to Israel, until the fulness of the 
 Gentiles be come in." Millennial Dawnism teaches 
 that this "fulness of the Gentiles" signifies that a 
 definite number were to be saved from among the 
 Gentiles, which, as we have noticed elsewhere, con- 
 stitute the "elect," the "Bride chiss," and that as 
 soon as this exact number ai-e gathered in we have 
 the "fulness of the Gentiles." This "fulness" was 
 complete. Elder Russell tells us, in 1881. Upon tliis 
 calculation he bases the theory that the partial 
 "blindness" which "happened" to Israel has departed, 
 and they now can see the spiritual features of Christ's 
 kingdom and become a part of it, and help to con- 
 stitute what he terms the "earthl}' phase" of the 
 "millennial kingdom." That this "fulness" was com- 
 plete in 1881 is a vain speculation, as can easily be 
 seen from the foregoing explanations. 
 
CHAPTER XXIV 
 
 SPIRIT BEINGS 
 
 God, the Holy Spirit, angels, evil spirits, and the 
 disembodied souls in Hades are all spirit beings. As 
 Ave have alreadv treated the subject of man between 
 death and the judgment, elucidating tlie soul's entity 
 separate from the body, we sliall in tliis chapter avoid 
 any lengthy remarks on the spirit of man. Our 
 object is to make plain tl>e fact that angelic and 
 other spirit beings do exist. 
 
 In early times there was a sect known as the Sad- 
 ducces, who said, "There is no resurrection, neither 
 angel, nor spirit" (Acts 23:6-8); and we have 
 among us today some who, so far as the identity of 
 their belief goes, well deserve the name "Saddu- 
 cees." While they may not agree with the ancient 
 Sadducees in detail, they are, nevertheless, in the 
 same common error. I have met some mIio affirm 
 that there is to be no future, literal resurrection; 
 others who deny that there exists in man a spirit en- 
 dued with all the faculties of being, and capable of 
 maintaining this entity separate from the body : 
 these are certainly not a long way from Sadducec- 
 ism, for this was the doctrine of the Sadducees. 
 
 As evidence that s])irit beings do exist, though 
 not compassed about with earthly, physical bodies, 
 we cite the following scriptures. First, God himself, 
 the heavenly Father, is a spirit (John 4:21-24<). 
 That the Hebrew and Greek words which stand for 
 "spirit" may be, and sometimes are applied to im- 
 personal influences, we admit; but while this is true 
 181 
 
182 
 
 Errors of Russellism 
 
 in some instances, we shall have no trouble in show- 
 ing that there are spirit beings with intelligences — 
 genuinely personal — that exist independent of, and 
 are therefore not confined to, the narrow limits of 
 these houses of clay. 
 
 Holy Angels 
 
 "And of the angels he sai-th, Who maketh his 
 angels spirits, and his ministers a flame of fire" 
 (Heb. 1:7). Some translations read "winds," but 
 this is a matter of opinion as to what is meant — 
 wlicther the apostle referred to their nature, or con- 
 stitution, or whether he had in mind their swiftness, 
 or flight through space. We do know that angels 
 arc spirits; and they doubtless fly as swiftly as the 
 wind. Wind is an emblem of the Holy Spirit, 
 hence the translation may assume an aptness of ap- 
 plication figuratively ; as, "the wind bloweth where 
 it listeth and thou hearest the sound thereof, but 
 canst not tell whence it cometh, and whither it goeth : 
 so is every one that is bom of the Spirit" (John 
 3:8). The word here translated "wind" is the 
 same as the one translated "spirit," and so the 
 translators differ again in their judgment, some 
 rendering it, the "wind bloweth" ; others, the "spirit 
 breatheth." It does not matter which one we follow, 
 for the idea is the same. Christ is teaching the 
 power, independent action, and effect of the opera- 
 tions of the Spirit in the new birth. In Ezekiel 37 
 we have a strong analogy of the lesson figuratively 
 applied. Observe especially verses 9 and 10. 
 "Prophesy unto the wind, prophesy, son of man, and 
 say to the wind, Thus saith the Lord God; Come 
 
Spirit Beings 
 
 183 
 
 from the four winds, O breath, and breathe upon 
 tliese slain, that tlicy may live. So I prophesied as 
 he commanded me, and the breath came into them, 
 and they lived." 
 
 "In tlie other references where "wind" or "breath" 
 is used for tlie Hebrew ruach, and the Greek 'pneuma, 
 which are also translated "spirit," tlie same general 
 law of consistency is observed: our translators have 
 not blundered like some of their modern critics have. 
 To illustrate: If we take the position that there is no 
 such thing as personal spirit beings, and undertake 
 to read "wind" or "breath" into every text where the 
 Hebrew ruach and tlie Greek pneuma occur, we shall 
 soon find ourselves hopelessh' plunged into an abyss 
 of endless confusion and senselessness. To impress 
 tliis fact, let us read a few texts, substituting "wind" 
 or "breath" for "spirit." "But there is a wind in 
 man: and the inspiration of the Almighty giveth 
 them understanding" (Job 32: 8). "He had another 
 wind with him" (Num. 14:2-i). "Tlicn there came 
 out a wind and stood before the Lord, and said, I 
 will entice him" (2 Chron. 18: 20). "In whose wind 
 there is no guile" (Psa. 32 : 2). "I have put my wind 
 upon him" (Isa. 42:1). "The wind indeed is will- 
 ing, but the flesh is weak" (Matt. 26:41). "Who 
 walk not after the flesh, but after the wind" (Rom. 
 8:1). Dozens of texts like these could be cited to 
 show the fallacy of detaching the idea of personality' 
 from the Greek pneuma in every instance. Angels 
 are spirit beings ; that is, they are personal beings, 
 but they "do not have flesh and bones." "A spirit 
 hath not flesh and bones, as ye see me have," said 
 Jesus to his disciples after liis resurrection. 
 
184 
 
 Errors of Russellism 
 
 Evil Spirits or Demons 
 
 "And as ye go, preach, saying. The kingdom of 
 heaven is at hand. Heal the sick, cleanse the lepers, 
 raise the dead, cast out devils" (Matt. 10:7, 8). 
 "When the even was come, they brought unto him 
 many that were possessed with devils: and he cast 
 out the spirits with his word, and healed all that 
 were sick" (Matt. 8: 16). These spirits are personal 
 and individual, and one or more of them may enter 
 into and dwell in a single human being. In Matt. 
 12:43-45 Jesus speaks of an unclean spirit going 
 out of a man, then returning with seven others more 
 wicked than himself. Thus many devils can enter 
 into and possess a man. Mark states (chap. 16:9) 
 that Jesus, when he was risen from the dead, "ap- 
 peared first to Mai-y IVIagdalene, out of whom he 
 had cast seven devils." In one instance, at least a 
 "legion" of devils were cast out of one man (Mark 
 5: 1-20. 
 
 I have witnessed a number of instances where devils 
 were cast out in the name of Jesus Christ. A few 
 years ago three of us visited a man near Oklahoma 
 City, who was possessed. When we told him plainly 
 of his condition, he committed himself to our judg- 
 ment; when we laid our hands upon him and com- 
 manded the spirits to come out, tlicy manifested 
 themselves plainly in certain physical exertions, and 
 three devils came out. This number was recog- 
 nized, not because the spirits themselves were per- 
 ceptible to the human sight, but because of certain 
 distinct manifestations as they came out one by one. 
 Imnicdi.itely after the man was delivered, he said 
 
Spirit Beings 
 
 185 
 
 in an audible tone, "Praise the Lord, they are gone." 
 Several years ago, while some ministers were casting 
 the devils out of a Avoman, it looked as though she 
 would choke to death — which indeed caused no little 
 alarm in the public audience — but the spirits went 
 out of her without doing her any harm. These evil 
 spirits are always personal, and possess conscious 
 entity. A few years ago, in the State of Missouri, a 
 child, evidcntl}'^ below the "teens" in age, was found 
 to be possessed with an evil spirit. When the spirit 
 had been exposed, it spoke through the child's vocal 
 organs, and said, "I crucified Christ when he was on 
 earth, and would do it again." The spirit was re- 
 buked and cast out. 
 
 This personality and consciousness of evil spirits 
 was recognized by Christ and the apostles as they 
 dealt with those possessed. "And when they were 
 come to the mutitude, there came to him a certain 
 man, kneeling down to him, and saying. Lord, have 
 mercy on my son: for he is lunatic, and sore vexed: 
 for ofttimes he falleth into the fire, and oft into the 
 water. And Jesus rebuked the devil ; and he de- 
 parted out of him: and the child was cured from that 
 very hour" (Matt. 17:14, 15, 18). "And when he 
 was come out of the ship, immediately there met him 
 out of the tombs a man with an unclean s])irit, who 
 had his dwelling among the tombs ; and no man could 
 bind him, no, not with chains. But when he saw 
 Jesus afar off, he ran and worshiped him, and cried 
 with a loud vince, and said. What have I to do with 
 thee, Jesus, thou Son of the most high God? I 
 adjure thee by God, that thou torment me not. (For 
 he said unto him, Come out of the man, thou unclean 
 
186 
 
 Errors of liussellism 
 
 spirit.) And he asked him, What is thy name? And 
 he answered, saying, My name is Legion: for we are 
 
 many And all the devils besought him, saying, 
 
 Send us into the swine, that we may enter into them. 
 AYid forthwith Jesus gave them leave. And the un- 
 clean spirits went out, and entered into the swine: 
 and the herd ran violently down a steep place into 
 the sea, (they were about two thousand,) and were 
 choked in the sea" (Mark 5: 2, 3, 6-13). Hei-e is an 
 instance where Jesus directly addressed the devils, 
 and where they talked to Jesus through the man 
 in whom thej' dwelt. "And there was in their syna- 
 gogue a man with an unclean spirit; and he cried out, 
 saying. Let us alone; what have we to do with thee, 
 thou Jesus of Nazareth.'' art thou come to destroy 
 us? I know thee who thou art, the Holy One of God. 
 And Jesus rebuked him, saying. Hold thy peace, 
 and come out of him. And when the unclean spirit 
 had torn him, and cried with a loud vince, he came 
 out of him"' (Mark 1:23-26). "And it came to 
 pass, as we went to prayer, a certain damsel pos- 
 sessed with a spirit of divination met us, which 
 brought her master much gain by soothsaying: the 
 same followed Paul and us, and cried, saying, These 
 men are the servants of the most high God, which 
 show unto us the way of salvation. And this did she 
 many days. But Paul, being grieved, turned and 
 said to the spirit, I command tliee in the name of 
 Jesus Christ to come out of her. And he came out 
 the same hour" (Acts 16:16-18). 
 
 The foregonig quotations are enough. The par- 
 ticulars of casting out devils are not given in every 
 case, but those cases to which we have referred teach 
 
Spirit Beings 
 
 187 
 
 us plainly of the person/ ' *.ty ai: :l consciousness of 
 evil spirits. They dwell in some people, but are 
 separate and distinct from the persons they possess. 
 They recognized and confessed Jesus Christ as the 
 Son of God, and the apostles as the servants of 
 God. Christ and the apostles had authority over 
 them, and they obe3'ed. They are "unclean." Some 
 are religious and hypocritical. Recently, as some 
 brethren were casting the devil out of a certain 
 woman, the spirit said, "I am religious ; I am not a 
 bad devil; and I am not coming out." (But the devil 
 did come out of her.) Thousands all over the land 
 today are possessed M'ith evil spirits. Many of those 
 in the insane asylums, many, if not all, spiritualistic 
 mediums, hypnotists, soothsayers, fortune-tellers, 
 witches, and others, are possessed. 
 
 Personal devils enter into many religious fanatics 
 who wilfully reject light and throw tliemselves open 
 to the unseemly manifestations carried on in some 
 quarters. Wild leaping, wallowing, jerking, etc., 
 often results from the action of evil sjjirits within. 
 Our personal experience with such fanatics, as well 
 as their general history, assures us that wo are not 
 mistaken, and that these charges are based upon 
 veritable facts. 
 
 Spirit Beings Invisible 
 
 Spirits may assume human flesh, as when they ap- 
 peared to Abraham and to Lot; but ordinarily they 
 are invisible to the physical eye. "A spirit hath not 
 flesh and bones," said Jesus ; hence can not be seen. 
 God himself is invisible (John 1:18; 1 Tim. 1:17; 
 Col. 1:15; Heb. 11:27). There are "invisible 
 
188 
 
 Errors of Russellism 
 
 things" in the creation of God (Rom. 1:20; Col. 
 1: 16). 
 
 If God, the angels, and evil spirits are invisible, 
 yet exist, actual, personal, conscious entities, distinct 
 from and independent of bodies of human flesh, then 
 is it hard to believe, when God speaks of the spirit 
 in us, that this spirit is a distinct conscious being, 
 invisible yet possessing and actuating the body? No; 
 it is not difficult to believe this. Facts sustain us 
 in this conclusion, for all classes of minds do believe 
 > it and always have believed it. It is universal, only 
 an insignificant minority dissenting. Man is not 
 wholly a spirit being, but "there is a spirit in man" 
 as truly as "God is a spirit." 
 
 r 
 
CHAPTER, XXV 
 
 PERSONALITY AND DEITY OF THE HOLY SPIRIT 
 
 Thei'e seem to be among many professing Chris- 
 tians — some of them leaders and teachers — those who 
 fail to recognize and acknowledge the personal- 
 ity and deity of the Holy Spirit. Among these is 
 Pastor Russell. Now we do not consider this an 
 unimportant subject. The Holy Spirit is either a 
 person and one of the "Godhead," or he is not. "The 
 doctrine of the personality of the Holy Spirit is of 
 the highest importance from the practical stand- 
 point. If we think of the Holy Spirit onl}' as an 
 impersonal power or influence, then our thouglit will 
 constantly be, 'How can I get hold of and use the 
 Holy Spirit'; but if we think of him in the Biblical 
 way, ' as a divine Person, infinitely wise, infinitely 
 holy, infinitely tender, then our thought will con- 
 stantly be, 'How can the Holy Spirit get hold of and 
 use me?' " 
 
 Before taking up the various lines of truth in 
 proof of the personality and deity of the Holy 
 Spirit, we shall cite a few clear quotations from 
 Millennial Dawnism showing its denial of this funda- 
 mental Bible truth. 
 
 After quoting some scripture texts containing the 
 words "Holy Spirit" or "Spirit," Mr. Ilussell says: 
 
 It is impossible to harmoTiize these various statements with 
 the ordinary idea of a third God; but it is entirely consistent 
 with every one of them to understand these various expres- 
 sions as descriptive of the spirit, disposition and power of 
 one God, our i'ather. — Studies in the Scriptures, Series V, 
 p. 168. 
 
 189 
 
190 
 
 Errors of RusseUisvi 
 
 Commenting upon Jesus' promise of the "com- 
 forter," the "Spirit of truth," the "Holy Ghost," 
 as recorded in John 14:16, 17, 26, Elder Russell 
 says : 
 
 The passage has no reference whatever to a person, but 
 to the influence of the truth, and the effect of the same upou 
 the Lord 's people. — p. 170. 
 
 There is absolutely no ground whatever for thinking of or 
 speaking of the Holy S|)irit as another God, distinct in 
 personality from the Father and the Son. — p. 169. 
 
 So, then, let us not overlook the fact that the use of the 
 personal pronouns does not prove the holy Spirit of God to 
 be another jioison from the Fatlicr and the Son — nnnther 
 God. The holy Spirit or iMflueneo is the Father's spirit or 
 influence, and tlie Son's also. — p. 172. The promise of being 
 "filled with the Spirit" or mind of God.— p. 205. 
 
 He also speaks of acquiring "more and more of the 
 holy Spirit" (page 185), and says that "we must eat 
 the Word of God, if we would derive his Spirit from 
 it." — p. 225. " 'Now we have received the Spirit 
 [mind, disposition or will] of God.' " — p. 202. 
 
 This is sufficient. We see the Pastor's position 
 clearly. To him there is no personal Holy Spirit. 
 It is only "mind," "will," "disposition," "influence." 
 The disciples had received and eaten the word of 
 God, had followed right along with Christ during his 
 ministry on earth, and yet he must "go away" before 
 this "hoi}' mind" or "influence" could affect them. 
 Imagine God curbing or "cornering" this "mind," or 
 "influence," some place, and preventing it from 
 emanating as a natural consequence of Christ's pres- 
 ence and of his mighty works ! The idea of a mere 
 blind, impersonal influence's being "sent forth" at 
 a definite time, under specific conditions, and into 
 particvlar lyersons, instantaneously, is ridiculous. 
 
Personality and Deity of the Holy Spirit 
 
 191 
 
 There are four lines of proof in the Bible that 
 the Holy Spirit is a person. 
 
 The Characteristics of the Hcly Spirit 
 
 I. All the distinctive characteristics of personality 
 are ascribed to the Holy Spirit in the Bible. 
 
 These are knowledge, feeling, will, mind, love, 
 intelligence, goodness, grief. Any being who knows 
 and feels and wills is a person. When we speak of 
 tlic personality of the Holy Spirit some people think 
 we mean that the Spirit has hands, feet, eyes, nose, 
 and so on ; "but these are the marks, not of person- 
 ality, but of corporeity." When we speak of the 
 Holy Spirit as a person, we mean that he is not a 
 mere influence or power tliat God sends into our 
 lives, but that he is a Being who knows and feels and 
 wills. These characteristics are ascribed to the Holy 
 Spirit over and over again in the Bible. 
 
 Knoxoledgc. — Does the Holy Spirit have knowl- 
 edge? Yes. In 1 Cor. 2:10, 11, we read, "But 
 God liath revealed them unto us by his Spirit : for the 
 Spirit searcheth all things, yea the deep things of 
 God. For what man knoweth the things of a man, 
 save the spirit of man which is in him? even so the 
 things of God knoweth no man, but the Spirit of 
 God." "The Holy Spirit is not merely an illu- 
 minatioh that coines into our minds, but he is a 
 Being who comes into our hearts, and reveals to us 
 the deep things of God." "But the Comforter, which 
 is the Holy Ghost, whom the Father will send in my 
 name, he shall teach you all things, and bring 
 
 ALL things to YOUR REMEMBRANCE, WHATSOEVER I 
 
 have said unto you" (John 14!: 26). 
 
192 
 
 Errors of RusseUii>::i 
 
 Will. — "But all these worketh the one and the 
 same Spirit, dividing to each one severally even as 
 he will" (1 Cor. 12: 11). "Here 'will' is ascribed to 
 the Holy Spirit." We receive gifts according to tlie 
 will of the Spirit; that is, as M'e consecrate ourselves 
 to work for God the Holy Spirit imparts to us gifts 
 according to his will. No, Ave can never get and use 
 the Holy S])irit, accfirding to our own foolish wills; 
 we must make a coni]>lcte surrender of ourselves to 
 the Father, and let him send the Comforter into our 
 hearts, wlio will work in and through us according 
 to his good pleasure. 
 
 Mind. — The Holy Spirit has a mind — "And he 
 that searchetli the hearts knowcth what is the 
 mind of the Siiirit, because he uiakcth intercession 
 for the saints according to the will of God" (Rom. 
 8:27). Mr. Russell applies the word "mind" here 
 to the man — the spirit of the man. Well, if the 
 spirit of man has a mind, then it is certain that the 
 SpiiMt of God also has a mind. But we beg to 
 differ from the Pastor's interpretation. It is God 
 who "searcheth the hearts"; hence he knows what is 
 the mind of the Spirit, because he {i. e., the Spirit) 
 "makcth intercession for the saints." This can not 
 be said of the spirit of man. The sj)ij-it of man can 
 not "make intercession for the saints according to 
 the will of God," for m.\n does not know the will of 
 God concerning the saints, but the Holy Spirit does 
 know, and he knows God's will in a universal sense. 
 An impersonal influence has no intelligence, and 
 hence can have no "mind." 
 
 Intelligence and Goodness.— '^'Vhou gavest also 
 thy good Spirit to instruct them, and witlilieldest not 
 
Personality ami Deity of the Holy Spirit 193 
 
 thy manna from their mouth, and gavest them water 
 for their thirst" (Xch. 9:20). Here intelligence 
 and goodness are ascribed to the Holy Spirit. This 
 does not add any new thought to what has been said, 
 but we bring it forth as additional testimony, and 
 to show that the idea of this personality was estab- 
 lished in the minds of the Old Testament writers. 
 True, it was not so fully developed then as in Now 
 Testament times ; but this weighs nothing on the 
 negative side, for there are man}"^ revealed New 
 Testament truths which were more or less obscure 
 in Old Testament times. 
 
 Gri^f. — "And grieve not the Holy Spirit of God, 
 whereby ye are sealed unto the day of redemption"' 
 (Eph. '4:30). The Holy Spirit "is a person who 
 comes to dwell in our hearts ; he knows every thought, 
 word, and action, and can be grieved at any unholy 
 conduct. A blind influence has no knoxdedge, and 
 therefore can feel no sense of grief. We have seen 
 in a previous chnptcr that the Holy Ghost is a 
 distinct personality; for this reason he is frequently 
 referred to in the Bible. "What know ye not that 
 your bod}' is the temple of the Holy Ghost which 
 is in you?" (1 Cor. 6:19). These words strongly 
 imply personality. It is not the personal Father, 
 nor the personal Christ, who is in us ; these are in 
 heaven. Stephen, as he was being stoned, looked into 
 heaven and saw Jesus standing on the right hand of 
 God. But it is said of Stephen that he was full of 
 the Holy Ghost (Acts 6:5). The Father and Son 
 dwell in us, then, only in the personality of the 
 Holy Ghost. "In whom ye also are builded together 
 for a habitation of God in the Spirit" (Eph. 2: 22). 
 
194s 
 
 Errors of Russellism 
 
 This is plain. So we should be careful how we live 
 before God, for his Spirit dwells in us and we are 
 commanded to "grieve" him not. 
 
 The Acte of the Spirit 
 
 II. Many acts that cfnly a person can perform ore 
 ascribed to the Holy Spirit. 
 
 Speaking and Praying. — "For it is not ye that 
 speak, but the Spirit of your Father which speaketh 
 in you" (Matt. 10:20). Here speech is ascribed 
 to the Holy Spirit. The disciples were told that 
 when they should be brought before magistrates, 
 they shouM not premeditate what they should an- 
 swer; for, said Jesus, the Spirit will speak through 
 you. Again, "The Spirit himself maketh intercession 
 for us" (Rom. 8: 26). "Praying in the Holy Ghost" 
 (Jude 20). 
 
 Teaching and Guiding. — The Holy Spirit teaches 
 (John 14:26); guides "into all truth" (16:13); 
 testifies of Christ (15:26); reminds of the past 
 (14 : 26) ; hears the things God would have said and 
 done, and shows them unto us (16: 12-14). 
 
 The Ofice of the S|nrit 
 
 III. An office is predicated of the Holy Spirit that 
 could he predicated only of a person. 
 
 Another Comforter. — "We read in John 14:16, 
 IT, 'and I will pray the Father, and he shall give 
 you another Comforter, that he may abide with you 
 forever; even the Spirit of truth; whom the world 
 can not receive, because it seeth him not, neither 
 knoweth him: but ye know him; for he dwelleth with 
 you, and shall be in you.' Here we are told it is 
 
Personality and Deity of the Holy Spirit 
 
 195 
 
 the office of the Holy Spirit to be 'anotlier Com- 
 forter' to take the place of our absent Savior 
 
 He told them that he was going to prepare a heavenly 
 mansion for them (John 14:3), and that when he 
 had thus prepared it, he was coming back for them ; 
 but he told them further that even during his absence, 
 while lie was preparing l>eaven for them, he would not 
 leave tiK^m orplianed (14:18), but that he would 
 l)ray the Father and the Father would send to them 
 'another Comforter' to take his pkce." Was this to 
 be a mere impersonal influence? If so, why could it 
 not be felt while Jesus was yet ^vith them? If this 
 "Comforter" were only an "influence," how did it 
 happen that when Jesus "went away*' he did not 
 simply leaz'e this infiuence with them, rather than 
 carry it all to heaven, and then send it back suddenly 
 at Pentecost? Can Elder Russell explain these 
 things? Could influence thus be carried to heaven 
 or sent back? 
 
 One at Our Side. — "This becames clearer still 
 when we bear in mind that the M ord translated 'Com- 
 forter' means comforter plus a great deal more be- 
 side. The revisers found a great deal of difficulty 
 in translating tlie Greek word. Thoy have suggested 
 'advocate,' 'helper,' and a mere transference of the 
 Greek word 'paraclete' into the English. The word 
 so translated is Pcrakhetos, the same word that is 
 translated 'advocate' in 1 John 2:1; but 'advocate' 
 docs not give tl>e full force and significance of tlie 
 
 word etymologically Paraklectos means one 
 
 called along side; that is, one who constantly stands 
 by your side as your helper, counselor, comforter, 
 friend." While Jesus was on earth he was the helper, 
 
196 
 
 Errors of RusselUsm 
 
 comforter, and friend of his disciples. They looked 
 to him in every time of trouble. He taught them how 
 to pray ; he stilled the tempest's wild commotion ; he 
 caught Peter as he was sinking in the boisterous sea. 
 As he was about to go aAvay he told them that he had 
 many things yet to say unto them, but that they 
 could not bear them now. "Howbcit," he said, 
 "when he, the Spirit of truth, is come, he will guide 
 you into all truth"; as much as to say, "the things 
 that I forbear teaching you now, because of your 
 inability to bear them, the Spirit of truth, [the 
 Comforter, the Holy Ghost] will teach you; he will 
 reveal all these things to you, as you are able to re- 
 ceive them." 
 
 This work only a person can do. 
 
 The Treatment of the Holy Spirit 
 
 IV. A treatment is predicated of the Holy Spirit 
 that cotdd be predicated only of a person. 
 
 "But they rebelled, and grieved his Holy Spirit: 
 therefore he was turned to be their enemy, and him- 
 self fought against them" (Isa. 63:10). It is im- 
 possible to rebel against and grieve a mere influence. 
 In Heb. 10 : 29 we read of the possibility of doing 
 "despite unto the Spirit of grace." Yes, my friend, 
 you may resist him and treat him with such contempt 
 and despite as to cause him to leave off striving with 
 you. "My Spirit sliall not always strive with man" 
 (Gen. 6:3). The Spirit of God has been known to 
 leave a person forever. The Spirit of God himself 
 takes direct action either for or against us, accord- 
 ing to our treatment of him. "And when he is come, 
 
Personality and Deity of the Holy Spirit 
 
 197 
 
 he will reprove the world of sin, and of righteous- 
 ness, and of judgment." This is the work of the 
 abiding Spirit of God in our hearts and in his direct 
 appeal to sinners. Ananias and Sapphira lied to the 
 Holy Ghost (Acts 5:1-5). Peter told them they 
 had hed unto God. That is clear proof that the 
 Holy Ghost is God — one of the Holy Trinity. Men 
 may blaspheme against Christ, and speak evil of 
 dignities and yet be forgiven; but he that shall 
 blaspheme against the Holy Ghost hath never for- 
 giveness (Matt. 12:31, 32). If the Holy Spirit 
 were no more than an unintelligible "influence," or 
 "power," emanating from Christ and from God, how 
 could blasphemy against this "power," or "mind," or 
 "disposition" be more wicked than blasphemy against 
 Christ? Let us not be deceived into believing that 
 the Holy Spirit is not a pei-sonality. 
 
 Mr. Russell said something about acquiring "more 
 and more of the Holy Spirit." Whence did he get 
 this idea.'' Where in the Bible is there such an ex- 
 pression.'' To receive the Holy Spirit in the Bible 
 sense, is to be "filled" with him. There is no intima- 
 tion that he only partially fills or that he does not 
 wholly occupy a man, if he comes in at all. Elder 
 Russell, in order to carry his argument upon this 
 point, adduces John 3: 34: "For he whom God hath 
 sent speaketh the words of God: for God giveth not 
 the sj^irit by measure unto him." I call your at- 
 tention to this for the reason that Mr. Russell argues 
 in this way: Christ received the Spirit in a sort of 
 fulness ; that is, "without measure," but we get only 
 a "measure of the Spirit"; by eating the Word we 
 "derive" the spirit "more and more." This is abso- 
 
198 
 
 Errors of Russellism 
 
 lufely without Scriptural support. The last two 
 words of John 3:34 — "unto him" — are in italics, 
 and are not found in the Greek text at all. Follow- 
 ing is the rendering of tliis text in the American 
 Standard Version: "For he whom God hath sent 
 speaketh the words of God: for, he give-th not the 
 SPIRIT BY MEASURE." This ruiiis Mr. Russell's theory 
 of "receiving more and more of the Spirit." 
 
 References to the "pouring out" of the Spirit 
 are just as destructive to the idea that the Spirit is 
 a "mind," "will," "influence," or "disposition" as 
 they are to the idea that the Spirit is a personality. 
 How could God "pour out" his "will," or his "influ- 
 ence," or his "holy mind," suddenly upon and fill the 
 individual hearts of praying and waiting believers, 
 any moi'e than he could thus pour out a personality.? 
 But the language is accommodative. We do not sup- 
 pose that the Spirit of God is kept in a sealed vessel 
 up in heaven, and then at certain intervals this vessel 
 is opened and the Spirit poured out. The apostle 
 Paul, with reference to his own death, said, (2 Tim. 
 4:6), "For I am already being offered" (Greek, 
 poured out as a drink-offering. — Margin). God does 
 not give the Spirit by measure. All who have him are 
 filled with him (see Acts 2 : 1-4 ; 4 : 31 ; 9 : 17 ; 13 : 52 ; 
 Eph. 5:18). 
 
 If personal devils can enter into and possess a 
 man, speak through him, etc., as we have shown in 
 another chapter, so can the Holy Ghos4;. He is dis- 
 tinct from every other spirit. There is but one Holy 
 Spirit. Though personal, he can dwell in many 
 hearts, the same as God the Father is a personal God, 
 yet is omnipresent. While we humbly acknowledge 
 
Personality/ and Deity of the Holy Spirit 199 
 
 our inability to comprehend these wonderful truths, 
 yet we believe them. There are many things not 
 possible for us to understand now, but we can be- 
 lieve them, nevertheless. A lack of understanding 
 of these profound truths of the Bible is no ground 
 for disbelieving them. The word "spirit" may some- 
 times be used v>-ith reference to influence, and doubt- 
 less is ; but this has nothing to do with the fact that 
 there is a personal Holy Spirit sent forth from God 
 into men's hearts, teach.ing, guiding, blessing, help- 
 ing, and comforting them. Nay, the fact that there 
 is such an influence ]i roves there is a Spirit himself, 
 who makes his power felt throughout all Christen- 
 dom, and no doubt in all the world, in some degree. 
 
CHAPTER XXVI 
 
 WHAT ABOUT THE HEATHEN? 
 
 Mr. Russell's reasoning is that since millions of 
 heathen have lived and died without Christ, and that 
 since even now more than one-half of the world's 
 population is in total ignorance of the saving knowl- 
 edge of the gospel — to say nothing of the vast num- 
 ber of nominal Christians who have very little light — 
 and that since conditions exist that render it very 
 difficult and disadvantageous for men to get saved 
 and obey the gospel, God would be an unjust God, 
 and his great plan of redemption would be entirely 
 defeated, if this life should end probation. Accord- 
 ing to Millennial Dawnism all men must and will have 
 another chance after the resurrection. Now if the 
 Bible taught this, and if it held out to man any hope 
 of a future probation, we could certainly take no 
 offense at the doctrine. Millennial Dawnism teaches 
 that the conditions for falling in line with God will 
 be far more favorable in the miilcnnium than they are 
 now. Of course, this argument must be advanced, 
 for there could be no good reason for a millennium 
 and a personal reign of Christ on earth, and a second 
 probation for man, unless the conditions would be so 
 favorable as to get many saved who otherwise would 
 not get saved. Inasmuch as this is an important 
 matter involving the destiny of human souls, we wish 
 to look into the subject from a Bible standpoint. 
 But let us answer the Pastor's argument out of his 
 own mouth. 
 
 First, he tells us that the resurrection only brings 
 200 
 
What About the Heathen? 
 
 201 
 
 the race back to the favorable conditions of Father 
 Adam in Eden, thus starting man out on a new pro- 
 bation or chance to obtain everlasting life, — Series 
 y, p. 469. Again, he says, 
 
 The identity of the individual will be preserved, by reason 
 of his being awakened [resurrected] to exactly the same 
 condition which he lost in death; and the various steps of 
 his progression out of sin and the weaknesses of the present 
 time wQl be most profitable lessons to him. — Series V, p. 478. 
 
 But in another place he contradicts the above 
 thought. On page 171, Series I, he says, 
 
 Not uutn the Millennial reign shall have rewritten the 
 law of Ood in the restored human heart will men be capable 
 of using full liberty without injury or danger. 
 
 While justification is a blessed thing, it does not chamge 
 our nature. — p. 232. 
 
 In Series II, p. 141, Mr. Russell informs us that 
 in the millennium "the masses will be heedkss of wise 
 counsel, as they have always been, until completely 
 humbled under the iron rule of the new kingdom." A 
 "peaceable conversion of the nations" we are not to 
 expect even in the millennium. — Series II, p. 101. 
 
 But he repeatedly affirms tliat the Holy Spirit is 
 to be poured out upon "all flesh"; that is, "The 
 world of mankind," in tliis golden millennial age. — r 
 Vol. V, p. 164; also Vol. I, p. 86. There will be no 
 persecution then (Series V, p. 220) for "the whole 
 world will be under the influence of Christ and his 
 righteous government." 
 
 Now take notice to the never-ending confusion of 
 the above illogical reasoning. If Satan is to be bound, 
 all sin (past) blotted out, and the new covenant 
 written in men's hearts, how could the "masses" be 
 averse to God's law? Why could we not expect a 
 
202 
 
 Errors of RusseUism 
 
 "peaceable conversion" of the werld? Why would 
 Christ have to "force'" obedience by the "iron rod"? 
 If Adam and Eve, both holy in creation, fell under 
 trial (and we take tliem as a criterion), what ad- 
 vantage would the race have in a second probation, 
 especially if they still j>ossessed a fallen nature? 
 Then , if "justification does not change a man's na- 
 ture," neither docs the extinction of his being and a 
 resurrection, or "recreation," as Russell terms it, 
 how is l>e to get rid of it during the supposed millen- 
 nium? Will the "iron rod" beat it out of him? 
 But Mr. Russell admits that about one-half of those 
 born alive in the world die before the age of ten 
 years (Scries V, p. 406): granting this estimate to 
 be approximately correct (which perhaps it is), will 
 these billions be any better off in a millennium, if 
 resurrected to the same conditions and environments 
 in wliich they died? For it is certain that the greater 
 majority of those dying vmder ten years are inno- 
 cent, especially where there is little liglit ; hence, they 
 are "of the kingdom of heaven" : so the devil is not 
 getting the entire human family after all. 
 
 Then, too, if all people are to have another proba- 
 tion after this pi'esent life, why the urgent and uni- 
 versal command of the Lord to go into all the world 
 and preach the gospel to every creature now? All 
 men are now commanded to repent. Why? because 
 the Lord has appointed a future day of judgment 
 (Acts 17: 30, 31). Those very words were preached 
 by Paul to the heathen at Athens. Suppose the en- 
 tire Christiiui church liad followed tlie example of the 
 first apostles and their contemporaries, would there 
 be hundreds of millions of heathen today? Let Mil- 
 
What About the Heathen? 
 
 203 
 
 lennial Dawn take time to answer this question. Who 
 could not believe the world would have been thoroughly 
 evangelized centuries ago had the same zeal, sacrifice, 
 Holy Spirit signs, etc., continued in the church as at 
 the fi-rst. Then who is responsible? Will God change 
 his plan, and give the world another chance? Ah! 
 he will bring the world to judgment and hold it ac- 
 countable for its stupendous neglect. Hear the 
 woi'd of the Lord, "But if the watclunan see the 
 sword come, and blow not the trumpet, and the 
 people be not waraed ; if the sword come, and take 
 any person from among them, he is taken away in 
 his iniquity ; but his blood will I require at the 
 watchman's hand" (Ezek. 33:6). Evasion of truth 
 is impossible. The wicked man who dies M-ithout 
 warning dies in his iniquities, and the man who knew 
 the truth, and the dangers of future retribution and 
 failed to give him warning will be called to answer for 
 that man's blood (Ezek. 33: 8). 
 
 What is the condition of the heathen.'' Ansv/er: 
 "That at that time ye were without Christ, being 
 aliens from the commonwealth of Israel, and stran- 
 gers from the covenants of promise, having no hope, 
 and without God in the world" (Eph. 2: 12). Why 
 were they without hope? For as many as have sinned 
 without law [written, revealed law] shall also perish 
 without law; and as many as have sinned in the law 
 shall be judged by the 'law" (Rom. 2:12). The 
 Gentiles, though they have not the law of Moses, nor 
 the gospel, "are a law unto themselves" (v, 14), and 
 according to this light, or knowledge of good and 
 evil, they \s»ill be judged. Christian nations have re- 
 
204 
 
 Errors o/ Russellism 
 
 ceived much light and have rejected it; the heathen 
 have the dim light of conscience, the works of God in 
 creation, etc., and have rejected it; hence now all are 
 on their last and only probation. "For the wrath of 
 God is revealed from heaven against aU ungodliness 
 and unrighteousness of men, who hold the trvith in 
 unrigliteousness" [or, "hinder the truth," American 
 Standard Version]. Because that which may be 
 known of God [or about God] is manifest in [to, 
 margin] them; for God hath showed it unto them. 
 For the invisible things of him from the creation of 
 the world are clearly seen, being understood by the 
 things that are made, even his eternal power and 
 Godhcnd; so that they are without excuse" (Rom. 
 1 : 18 : 20). There is no mistaking the application of 
 this language: the heathen are meant. "Sin is the 
 transgression of the law" (1 John 3:4), whether this 
 law be written law, oral law, or the law of conscience. 
 From Adam to Moses there was no written law. The 
 heathen who wandered away from God had as good 
 chance to stay in the light of the Lord as those patri- 
 archs -^vho did stay. Wicked Cain had the same 
 opportunity to be faithful as had righteous Abel, 
 his own brother. In the days of Seth, a younger 
 son of Adam, men began to call upon the name of the 
 Lord (Gen. 4: 26). Men lived to be many hundreds 
 of yeJirs old in those days. According to the com- 
 mon account, Adam had been dead only 126 years 
 when Noah was born. The flood came when Noah 
 was six hundred years old (Gen. 7:6). Adam lived 
 fifty-six- years — the life of a man these days — after 
 Noah's father, Lamech, was born. How easy it 
 could have been therefore, to preserve the oral law of 
 
What About the Heathen? 
 
 205 
 
 God by tradition. If Noah's father lived fifty-six 
 3'ears with Adam himself, might he not have learned 
 all that was necessary to faithfulness and obedience? 
 Yes. Even Noah himself was a just man and perfect 
 in his generations (Gen. 6:9) and he walked with 
 God; Enoch also walked with God (Gen. 5:24). 
 
 But the wickedness of man waxed great in the 
 earth in the days of Noah (Gen. 6:5). Noah, how- 
 ever, was "a preacher of righteousness" (2 Pet. 2:5), 
 and Enoch who was "the seventh from Adam," and 
 who was born many years before Adam died, was a 
 "prophet," as well as a companion of the living God, 
 and he prophesied of the coming of the Lord, and of 
 the execution of his fiery judgments upon the wicked 
 and the ungodly (Jude 14, 15). With these facts 
 before us, we can see that if the chronology of our 
 Bible is approximately correct, Adam and all his pos- 
 terity down to Enoch could have heard that faithful 
 man prophesv. Think of it ! Though God limited 
 man's probation, he made it known to his prophets 
 120 years in advance of the flood (Gen. 6: 3), so it 
 is reasonable to suppose that those antediluvians 
 were all faithfully warned of that judgment. If Noah 
 preached even no more than 120 years, in all proba- 
 bility practically all those who lived contemporary 
 with him received sufficient warning. And accord- 
 ingly we read in 1 Pet. 3 : 20 that those very people 
 wei-e "disobedient, when the long-suffering of God 
 waited in the days of Noah, while the ark was a pre- 
 paring." If they were "disobedient" then, they had 
 heard the warnings of God through Noah; for they 
 could not have become disobedient to a gospel they 
 had never heard. Yes, and Noah did condemn the 
 
206 
 
 Errors of Russellism 
 
 world (Heb. 11:7). God waited because he was 
 "long-suffering" toward them; and Peter tells us 
 elsewhere (2 Pet. 3:9) that the long-suffering of 
 God is predicated on the fact that he is "unwilling 
 that any should perish, but would have all come to 
 repentance. In a word, the people before the flood 
 had light, but thej sinned against that light, and 
 their sin became so great that they incurred God's 
 awful wrath after he had sufficiently warned them 
 and waited in long-suffering for a season; hence, it 
 is absurd to talk about such a world of ungodly 
 sinners having a second chance. 
 
 Did Enoch the prophet of their day, soothe their 
 consciences and quiet their fears by a doctrine of 
 future millennial glory and a full opportunity to 
 obtain salvation, under more favorable conditions? 
 Hear his direct testimony concerning fallen angels, 
 antediluvians, Sodomites, Balaamites, Cainites, apos- 
 tates, and "wandering stars," from the days of Adam 
 to the end of time — hear it, I say, friend, and let it 
 sink deep, into your heart. "And to these also Enoch, 
 the seventh from Ad.un, prophesied, saying. Behold, 
 the Lord came [or comet h] with ten thousands of his 
 holy ones, to execute judgment upK>n all, and to con- 
 vict all the ungodly of all their works of ungodliness 
 which the}' have ungodly wrought, and of the hard 
 things which ungodly sinners have spoken against 
 him" (Jude 5-15). What follows next in a trial at 
 court after a prisoner is convicted? Is he excused 
 and turned out of prison under more favorable con- 
 ditions to see if he will not do better next time? No; 
 the sentence is passed, and he is carried away to pay 
 the penalty of his crime. This is exactly the idea 
 
Wliat About the Heathc-ri? 
 
 207 
 
 of executing judgment upon the convicted. When 
 the Son of God descends from lieaven in flaming fire, 
 accompanied by myriads of holy angels, and the 
 sleeping millions of earth are awakened to behold him 
 in his excellent glory, then conviction of wickedness 
 and ungodliness will pierce sinners more keenly than 
 ever. But what will be done witli those convicted.'' 
 Millennial Dawnism says, all will have another op- 
 portunity. What is the testimony of Holy Truth? 
 "And these shall go away into eternal punishment: 
 but the righteous into eternal Hfe" (Matt. 25:46). 
 Relegated to the realms of eternal perdition: this is 
 the positive testimony of the Book of heaven, 
 
 "But," rejoins the future probatJonist, "the 
 heathen who have never heard the gospel must in 
 some way obtain the knowledge of the Lord, else they 
 are cut off in total ignorance and are lost." For 
 God to do this — to punish the heathen in eternal 
 torment — the advocate of future probation considers 
 absurd and "unreasonable." In reply to this sooth- 
 ing sophistry we declare that God is loving, and 
 just, and true. And therefore he will judge the 
 heathen righteously. But hear God's Word concern- 
 ing the heathen. Have they any light? Yes. From 
 whence did it come? "The heavens declare the glory 
 of God; and the fii-mamont showeth his handiwork. 
 Day unto day uttereth speech, and night unto night 
 showeth knowledge, there is no speech nor lan- 
 guage; TI^EIR VOICE IS not HEARD. THEIR LINE IS 
 GONE OUT THROUGH ALL THE EARTH, AND THEtE 
 WORDS TO THE END OF THE WORLd" (Psa. 19: 1-4). 
 
 What is the character of their teaching? "The in- 
 visible tilings" of heaven, God's eternal power and 
 
208 
 
 Errors of Russellism 
 
 divinity are "clearly seen" in them, saith the apostle 
 (Rom. 1:20). By these the heathen even, may 
 come to have some knowledge of God. "Because that, 
 KNOWING GOD, they glorified him not as God, neither 
 gave thanks ; but became vain in their reasonings, 
 and their senseless heai't Avas darkened. Professing 
 themselves to be \vise, they became fools, and changed 
 the glory of the incorruptible God for the likeness 
 of an image of corruptible man, and of birds, and 
 four-footed beasts, and creeping things. Where- 
 fore God gave them up. And even as they refused 
 
 TO HAVE GOD IN THEIR KNOWLEDGE, God gaVC them 
 
 up unto a reprobate mind" (Rom. 1:21-24, 28). 
 This is why they are declared to be "without excuse" 
 (v. 20), "But they did not all hearken to the glad 
 tidings. For Isaiah saith, Lord, who hath believed 
 our report.'' So bcUef cometh of hearing, and hear- 
 ing by the word of Christ. But I say. Did they not 
 hear.'' Yea, verily. Their sound went out into all the 
 earth, and their words unto the ends of the world 
 [Greek, the inhabited earth]" (Rom. 10:16-18). 
 Here the apostle appeals to the testimony of the 
 Psalmist for proof that all have heard at least some- 
 thing tliat pointed them to God. 
 
 As respects sin and responsibility, the Israelites 
 were little better off than the nations about them; 
 their know ]c<!t';e of the law and of the righteousness 
 of God only increased their light, and consecjucntly 
 their sin, and the law with its sacrifices could not 
 take away sin (Rom. 7 : 7-13 ; Heb. 10 : 1-4). More- 
 over, the Scriptures show that the wickedness of back- 
 slidden Jerusalem was even more contemptible and 
 abominable than that of the heathen and of the Sa- 
 
What About the Heathen? 
 
 209 
 
 mai'itans. "As I live, saith the Lord God, Sodom thy 
 sister hath not done, she nor her daughters, as thou 
 liast done, thou and thy daughters. Neither hath 
 Samaria committed half of thy sins; but thou hast 
 multiplied thine abominations more than they .... 
 Thev are more righteous than thou" (Ezek. 16:48, 
 51, 52). 
 
 "All have sinned, and come short of the glory of 
 God." This applies to Adam and Eve in Eden, the 
 families before the flood, the Sodomites of the plain, 
 the nations in Abraham's day, the ancient Egyptians, 
 Jews and proselytes, the heathen cities of Nineveh, 
 etc., — all men everyv^^here. This does not mean that 
 all are damned. From the beginning, many spiritual 
 men have lived in the earth; among them are Abel, 
 Seth, Enoch, Noah, Abraham, Lot, Job, Moses, 
 Joshua, the prophets, apostles, and saints of both the 
 Old and New Testament. Millions have died before 
 they reached the age of personal accountability. 
 Some religious teachers are too pessimistic. Once 
 Elijah thought he was the only one who was serving- 
 God, but God told him that he had seven thousand 
 others who had not bowed the knee to Baal. The 
 Revelator saw an innumerable company, "a great 
 multitude, which no man could number, of all nations, 
 and kindreds, and people, and tongues," who had 
 washed their robes and made them white in the blood 
 of the Lamb (Rev. 7:9, 14). 
 
 The heathen who will miss heaven Avill miss it be- 
 cause they sinned against the little light they had; 
 and this principle of righteous judgment applies to 
 all men in all ages. 
 
CHAPTER XXVn 
 
 THE DAY OF JUDGMENT 
 
 The term judgment sij^nifies more than simply the rcnrlor- 
 ing of a verdict. It includes the idea of a trial, as well as 
 a decision based upon thait trial. — Studies in the Scripture, 
 Vol. I, p. 138. 
 
 Thus all must have at least one hundred years of trial; 
 and, if not so obstinate as to refuse to mate iiroyrcss, their 
 trial will continue throughout the entire day of Christ, reach- 
 ing a culmination only at its close. — p. 144. 
 
 Since sucii are the plain declarations of the Scriptures, 
 there is nothing to dread, but on the contrary there is great 
 cause for rejoicing on the part of all, in looking forward to 
 the judgment-day. — p. 142. 
 
 "Nothing to dread," "but great' cause for re- 
 joicing on tlie part of all," for a ni.m will have not 
 less than one hundred years to begin lining up with 
 the King and liis laws ; and if he makes the least sign 
 of progress — if he is in the poorest degree better 
 than when he began — he may have a whole millennium 
 to get straight. Does this sound like God's Word.'' 
 Wliat is the meaning of "judgment".'' "The act of 
 judging; a judicial decision; mental faculty of de- 
 ciding correctly by the comparison of facts and 
 ideas ; penetration ; intelligence ; criticism ; opinion ; 
 punishment inflicted by God; judgment-day." Noah 
 Webster. Then a judgment is not letting a fellow go 
 on and on witliout execution; but a bringing him into 
 trial for his past conduct. The judgment suggests 
 the idea of a court where testimony is compared with 
 the statute-books and decision rendered. Positively, 
 the word carries no other idea with it. If a man 
 ''judges the fatherless," he does it according to the 
 character, conduct and worthiness of the case. 
 210 
 
The T>ay of Jtidgment 
 
 211 
 
 Elder Russell estimates the number of the entire 
 race of human beings at 14.3,000,000,000, of whom, 
 he says, 142,000,000,000 died without a knowledge 
 of salvation. * He has informed us that the masses ^yill 
 be indisposed to obedience, and that at the close of 
 the Millennium only a few, comparatively will stand 
 the last and final test. He is forced into this posi- 
 tion, probably against his will, because in the light 
 of Rev. 20 : 7-9, where it is said that deception was 
 to prevail after the loosing of Satan, at the end of 
 the thousand years, he dared not speak differently. 
 
 He has also set forth the idea that Christ \vi\l rule 
 the nations and bring them into subjection and 
 obedience by force, or else annihilate them, after giv- 
 ing each individual at least a hundred years of trial. 
 In order that every one of the 142,000,000,000 
 
 • The Pastor's flg-ures of the number of human beings are 
 a little confusing, for they seem to change frequently in ac- 
 cordance with tlic nature of the subject-matter under discus- 
 sion. ^Vlien urging his theory that the heathen must have a 
 future opportunity of salvation, he gives tliese largo fiirures. 
 Here are his own words: "It has been estimated that about 
 143. 000. 0»0, 000 human beings have lived on the earth in the 
 six thousajid years since Adam's creation. Of tliese the 
 Tery broadest estimate tliat could be made with reason would 
 be that less than 1.000,(>»0,000 were saints of God. This broad 
 «6timate would leave the immense aggregate of 142.060,090,000 
 who went down into death without faith and hope in the o«ly 
 ■■■■e given under hearen or among men whereby we must be 
 saved .... What is, and is lo be, their condition? Did God 
 make no prorision for these?" — Studies, Vol. I, p. S9. But 
 when tile Pastor's theory of a renewed and repopulated earth 
 was attacked, and he was crowded for farming-space for such 
 a great multitude during tlie millennium, there was a tre- 
 mendous shrinkage in his figures; hence we read, "Our figures 
 for the whole number of people who have ever been born on 
 this earth are 28.441,126,838 to date — including the present 
 population." — Appendix to Vol. I, p. 4. Bu.t again, in describ- 
 ing the display of God's power on the day of resurrection, 
 he says that it will be "a still greater manifestation of diTine 
 power than was the original creation of Adam and Eve. It 
 will be the re-creation of 50,000,000,000 instead of two persons." 
 —Studies, Vol. V, p. 347. 
 
212 
 
 Errors of Russellism 
 
 unsaved souls have individual trial during the short 
 space of a thousand years, it would be necessary to 
 try and to dispose of at least an average of 3,890, 
 410 persons every twenty-four hours for the whole 
 period. This would mean over 2,700 every minute. 
 Yet the Pastor mocks at a judgment-day of only 
 twenty-four hours in which the nations are to be 
 gathered before Christ and separated. He thinks 
 this would not only be impossible, but absurd. But 
 think of a government and a method of individual 
 trial which must actually try and dispose of nearly 
 four millions a day, on an average, for a thousand 
 years ! If one-half of this number were found un- 
 worthy of everlasting life under the new theocracy, 
 then nearly two millions of souls must be cast into the 
 lake of fire every day and, as Russell teaches, be 
 "annihilated." Will the Pastor please tell us where 
 this lake of fire is to be.'' It would require quite a 
 place to annihilate that many souls every day with- 
 out putting the fire out. If the Millennialist con- 
 tends that the lake of fire is symbolic, we will not be 
 contentious, but we should like to have him tell us 
 by what other means men could be annihilated, if not 
 by cremation.? If all these disobedient souls were 
 caused to die naturally, then graveyards would be 
 populated twenty times faster than they are at the 
 present time. Thus seen, Elder Russell's theory of 
 a thousand-year judgment-day is a labyrinth of con- 
 fusion. 
 
 But what does God say about the day of judg- 
 ment.? First, there is a future day of judgment a])- 
 pointed. "In the day when God shall judge the 
 secrets of men by Jesus Christ according to my 
 
The Day of Judgment 
 
 213 
 
 gospel" (Rom. 2: 16). Nowhere in the Bible can it 
 be proved that this day is to be a thousand years 
 long. There are no prophecies, calculations, or rules 
 of Scripture interpretation that furnish the least 
 intimation that a "day" means a thousand years, 
 prophetic time. Peter did say that a thousand years 
 is as one day and that one day is as a thousand 
 years," but this is no argument in favor of the 
 Millennial Dawn idea. We could as well affirm that 
 a twenty-four hour day stands for a thousand years, 
 as the reverse, so far as Peter's statement goes. 
 Moreover, the apostle was not setting a prophetic 
 standard of measurement of time for the general 
 judgment; he was simply stating the fact that so 
 far as the promises of God are concerned, they are 
 immutable and unfailing — they are just as sure of 
 being fulfilled a thousand years hence, as the next 
 day after they were spoken. Therefore, to adduce 
 these words as an argument for a thousand-year 
 "day" of judgment is a downright wresting of the 
 Scriptures. "In the day when God sliall judge the 
 secrets of men by Jesus Christ according to my gos- 
 pel" (Rom. 2:16). "Because he hath appointed 
 a day, in the which he will judge the world in right- 
 eousness by that man whom he hath ordained" (Acts 
 17:31). "And as he [Paul] reasoned of righteous- 
 ness, temperance, and judgment to come, Felix 
 trembled, and answered, "Go thy way for this time" 
 (Acts 2^:25). What made Felix tremble before 
 Paul.'* Ah! it was the solemn warnings of the sainted 
 apostle concerning the "judgment to come." The 
 reasoning was based upon this awful fact, Paul tried 
 to get the governor to see the need of righteousness 
 
214 
 
 Errors of RusseUism 
 
 and temperance noxc, in ylew of the character and 
 certainty of "judgment to come." 
 
 "For we shall all stand before the judgment-seat 
 of Christ" (Rom. 14:10). What for.? to enjoy 
 a hundred years of trial in a futui-e probation.'' Let 
 God's Word answer, "For we must all appear before 
 the judgment-seat of Christ; that every one may 
 receive the things done in his body, according to that 
 he HATH done [not for what he may do over in a sup- 
 posed millennium], whether it be good or bad" (2 
 Cor. 5:10). Mr. Russell teaches that during the 
 JNlillennium the saints will he judges (he bases his 
 argument on a misapplication of 1 Cor. 6:2), in- 
 stead of being judged. "And the nations were angry, 
 and thy wrath is come, and the time of the dead, that 
 they should be judged" (Rev. 11:18). Why were 
 the nations angry.? Elder Russell says of the future 
 judgment, "There is nothing to dread**; but the 
 Book teUs us that God's wrath comes simultaneously 
 with the judgment of the dead. Why did not the 
 Rcvelator depict a time o-f rejoicing on the part of 
 the nations when the hour of God's judgment rolled 
 around.? How will the nations feel when the day of 
 God's fearful wrath bursts forth on a slumbering 
 world.? "And the kings of the earth, and the great 
 men, and the rich men, and the chief captains, and 
 the mighty men, and every bondman, and every free- 
 man, hid themselves in the dens and in the rocks of 
 the mountains ; and said to the mountains and rocks, 
 Fall on us, and hide us from the face of him that 
 sitteth on the throne, and from the wrath of the 
 Lamb: for the great day of his wrath is come; and 
 who shall be able to stand" (Rev. 6: 15-17).? A£ter 
 
The Day of Judgment 
 
 215 
 
 the thousand years are over, after Satan is lot^icfl, 
 and after the nations are deceived, the dead are seen 
 to stand before the white throne to be judged by 
 Almighty God (Revelation 20). This truth ruins 
 Russell's Millennial heresy. He has all the dead 
 (both righteous and wacked) resurrected and judged, 
 and the incorrigible sinners annihilated, by the close 
 of the thousand years. But beyond this thousand- 
 year reign as described in Revelation 20, John saw 
 all the dejvd, both small and great, stand before the 
 white-throne judgment-seat. He saw the books 
 opened, including the book of life. He saw the whole 
 human family in one vast, numberless multitude at 
 the judgment. He witnessed the sea, the graves, 
 death, and hell, open up their gates and surrender 
 tlieir captives. He was "in the spirit on the Lord's 
 day" (Rev. 1 : 10), at the beginning of liis prophetic 
 visions, and in this great panoramic scene, he got a 
 bird's-eye view of the last judgment. The open books 
 are the standards of judgment for both great and 
 saiall. This stupendous multitude has lived in all 
 ages. Many of them lived under the "book of the 
 law," more of them, perhaps, under the gospel of 
 Christ, the New Testament. "And the dead were 
 judged out of those things which were written in the 
 books, according to their works." As a man's works 
 corresponded with the law of the book under which 
 he Hvcd, so he was judged. And John saw another 
 book opened. This was the book of life, which con- 
 tained the names of those who had passed out of 
 death — spiritual death in trespasses and sins — into 
 life. John saw until this book had been examined. 
 This search revealed the dreadful fact that some did 
 
216 
 
 Errors of RusseUism 
 
 not have their names on that book; "and whosoever 
 was NOT found written in the book of hfe, was cast 
 into the lake of fire." All this will take place after 
 the thousand-year reign and the loosing of Satan. 
 Tliis is the inevitable conclusion, based upon the 
 Scripture narrative. Those who deny this, expose 
 their own folly. Thus seen, Millennial Dawnism has 
 committed a fatal blunder. It is founded upon a 
 fabrication of falsehood. 
 
 Summary 
 
 I. There is a day of judgment yet future (Acts 
 17:31; Rom. 2: 16; 2 Cor. 5: 10). 
 
 II. That judgment comprises both good and bad, 
 both "small and great" (2 Cor. 5: 10; Rev. 20: 11- 
 15). 
 
 III. It takes place some time after the thousand- 
 year reign and the loosing of Satan (Rev. 20: 7-15). 
 
 IV. It takes place instantly upon the resurrection 
 of all the dead, both good and bad (Rev. 20: 11-14). 
 
 V. Both classes (the righteous and the wicked) 
 are judged before the same white- throne judgment- 
 seat, and at the one sitting of the great Judge. 
 
 VI. This vast army of the reaurrected dead does 
 not come forth to enjoy a millennial reign of earthly 
 glory, but to reckon with God in final judgment. 
 
 VII. The above facts reveal the fallacy of Millen- 
 nial Dawnism. 
 
 Dear reader, there is a judgment-day coining. 
 Are you prepared to meet God? 
 
The Day of Judgment 
 
 217 
 
 ' ' Stop, sinner, on your sinful way, 
 And heed the warning voice today; 
 Oh, come to Jesus while you may, 
 For after death the judgment. 
 
 "Oh, reason, sinner, will it pay 
 To cast your only hope away. 
 And on in sinful darkness stray, 
 When after death the judgment? 
 
 "Oh, think what will the profit be 
 If you should all earth 's pleasures see, 
 And lose your soul eternally. 
 
 When Jesus comes in judgment? 
 
 "The end of time draws on apace, 
 And your poor soul devoid of grace, 
 The awful wrath of God must face, 
 When Jesus comes in judgment." 
 
CHAPTITR XXVni 
 
 THE LORD'S SECOND COWHNG 
 
 As has been briefly noted in a previous chapter. 
 Millennial Davvnism makes the singular claim that 
 the Lord came in 1874. Naturall}' enough, there 
 must accompany such pretentions some explanation 
 of the many plain texts of Scripture relating to this 
 important and interesting subject. Accordingly, 
 Mr. C. T. Russell, the man who stands upon the 
 threshold of the "dawn" has "explained," and cor- 
 rected (.'') the erroneous (.'') views that have been so 
 generally held by orthodox Christians, including the 
 best scholarship the world has been able to produce. 
 Tlie Pastor is sure that he has "correct expecta- 
 tions" of all these things upon which Ire has bestowed 
 so much talent and labor. 
 
 Two fkUde BfauMJers 
 
 Advcntists prophesied of, and expected Christ's 
 coming on Oct. 22, 1844! ; but when the set time had 
 passed and there was not the appearance they pre- 
 dicted, they acknowledged that a mistake had been 
 made somewhere. They looked for tlic Lord to reveal 
 himself personally, visibly, suddenly, etc., according 
 to the Scriptures, and so when he did not appear, they 
 did not try to plaster over their tlwjory with the sort 
 of delusion Millennial Dawnism has invented. Mr. 
 Russell is certainly entitled to a patent on the idea 
 he has created, for the reason that it is a sliift th;it 
 has outstripped all others of tliis present time. In 
 deceptive genius it compares favorably with Mormon- 
 ism, Spiritualism, Adventism, and Dowieism. 
 218 
 
The Lord's Second Coming 
 
 219 
 
 It is not necessary to burden the reader with 
 lengthy and numerous quotations from Millennial 
 Dawnism, literature, for this would be cumbersome 
 and monotonous, and a few pointed statements will 
 show its erroneous teaching with regard to our Lord's 
 second appearing. Pastor Russell has made a greater 
 blunder than Wni. Miller, the founder of the Ad- 
 ventist movement, as is evident from the following. 
 Advestists had, pei'haps, the proper conception of the 
 manner, purpose, etc., of the Lord's coming, and 
 confessed their mistake when they failed to realize 
 their expectations; but Millennial Dawnism figured 
 out in much labor, and then set the date of his con>- 
 ing, 1874, a j'ear beforehand; then, doubtless antici- 
 pating the blunder of the Adventists, and not wish- 
 ing to fall into pubUc ridicule and disrepute, it cun- 
 ningly wove a fabrication of the following texture: 
 The Lord came in 1874f, as claimed, but he is invisible 
 — not only to the unsaved, but also to the saints — 
 since it is not possible for the natural eye to behold 
 a spirit being. In conformity with this claim, Mil- 
 lennial Dawnism has twisted and perverted and abused 
 tlic Scriptures in an appalling way. All laws govern- 
 ing Scripture interpretation have been recklessly 
 ignored, when found to be fatal to this pet hobby. 
 For example, the "clouds" in which the Lord is to 
 come are "clouds of trouble" (Vol. II, p. 138). 
 
 Since it was said that he will "come as a thie^-," 
 "His arrival," declares Elder Russell, "must there- 
 fore be in a quiet manner, unobserved, and entirely 
 unknown to the world." — Vol. II, p. 143. In his 
 comment on the phrase, "with a shout," he sajc.: 
 
220 
 
 Errors of Russcllism 
 
 Where on the face of th„ earth is the civilized nation that 
 has not heard the shout, and is not influenced by it! The 
 entire eivili/.ed world has, in the past years, been studying 
 political economy, civil rights, and social liberties as never 
 before in the annals of history; .... The shout of encourage- 
 ment started by the increase of knowledge .... and grows 
 louder and longer. — p. 146. 
 
 Mr. Russell ascribes to his OM-n "movement" the 
 special feature of proclaiming the second presence 
 of the Son of man (Studies in the Scriptures, Vol. 
 Ill, p. 93). Here we learn that tlie Lord came in 
 1874, but the world knew it not. Therefore Pastor 
 Russell and his colaborers were commissioned to an- 
 nounce the Lord's "second presence" to the world. 
 What a bishopric ! How startling is the proclama- 
 tion ! And how fortunate is the world to have a 
 prophet among them ! The Lord came in the autumn 
 of 1874, but Russellites are the only ones who have 
 heard the "knock of his presence" {?). Is it not a 
 rather peculiar feat that the Lord selected that dry 
 and proselyting cult exclusively in which to deposit 
 such knowledge.? Let us compare the Pastor's proph- 
 ecy with the testimony of Truth. When this has 
 been done, I believe it will be seen that the Lord did 
 not come in 1874, and that he has not t/et come. 
 
 His Coining Will Be Sudden, Visible, Universal 
 
 "Then if any man shall say unto you, Lo, here is 
 the Christ, or Here; believe it not. For there shall 
 arise false Christs, and false prophets, and shall show 
 great signs and wonders ; so as to lead astray, if pos- 
 sible, even the elect" (Matt. 24:23, 24). 
 
 There is no mistaking the import of these words ; 
 they are too plain to be misunderstood. If some one 
 
The Lord's Second Coming 
 
 221 
 
 shall say, "Lo, here is Christ," and another say, 
 "Xo, here he is," we are to believe them not. In the 
 foregoing words Christ has purposely and wisely 
 guarded his saints from the lying pretentions and 
 prophecies of Mormons, Dowieites, Millennial Dawn- 
 ists, and all other similar heresie*. The Mormons 
 think they are building tlie temple for the great High 
 Priest when he comes ; Dowieites claim that they are 
 building the city of the great King, and that tlie 
 Lord has already come and made his appearance to 
 a few; Russellites stoutly maintain that the Lord 
 is here already but invisible ; and so these, either 
 wittingly, or unwittingly, have fulfilled the Lord's 
 prophecy against themselves. 
 
 But why is not the Lord "here" or "there".'' Why 
 has he told us that if any "shall say unto you. Be- 
 hold, he is in the wilderness ; go not forth : Behold, 
 he is in the inner chambers; believe it not.?" Answer: 
 "For as the lightning cometh forth from the east, 
 and is seen even unto the west ; so shall be the com- 
 ing of the Son of man" (Matt. 24:26, 27). Elder 
 Russell, knowing how damaging this word "lightning" 
 is to his Millennial Dawn theory, has wriggled out 
 by charging our translations of the Scriptures ^vith 
 being at fault. I quote his own words. 
 
 That most translations of tbis verse [Matt. 24:27] are 
 faulty in using the word lightning where sunlight is meant, is 
 evident; for lightning flashes do not come out of the east 
 and shine unto the west. — Series II, p. 155. 
 
 He wants it to read "bright shining," so that he may 
 more efficiently deceive the people and propagate liis 
 heresy. Were it not for the sake of those who may 
 not know the Bible facts and who may accordingly be 
 
222 
 
 Errors of RusseUism 
 
 deceived Into ''believing a lie and being dammed," 
 the pursual of this subject, and the correction of 
 these perversions would not be worth while. But the 
 abiding conviction of the responsibility resting upon 
 us who know the truth forces us to unmask these 
 falsehoods that [waple may see MiUennial Dawnism 
 as it rcaily is. lilder Uussell has, as we Mave noticed, 
 charged the translators with doing "faulty" work, 
 and Mould read 'bright shining" instead of "light- 
 ning" in those texts that refer to tlie Lord's coming. 
 And then he says that lightning flashes do not come 
 out of the east and shine unto tlie west. Tlicy just 
 as frequently come from other quarters," etc. The 
 words from '''cast to iccst" are not used here to imply 
 direction. That the Savior had no such thing as 
 direction in mind is clear from a comparison of Luke 
 17 : 24) — "For as the lightning, wh«i it lightencth 
 out of tli« one part under the heaven, shincth unto 
 the otlier part under heaven ; so shall the Son of man 
 be in his day." The words "east to west" are em- 
 ployed to enforce the idea of suddenness, extension, 
 and universality, not direction. Then is Millennial 
 Dawnism right in its assault on our translators with 
 respect to the word "lightning" 
 
 The Greek word wliich in Luke 17: 24 is translated 
 "lightning" occurs nine times in the New Testament, 
 as follows: "For as the lightning cometh out of the 
 east, and shineth even unto the west; so shall the 
 coming of the Son of man be" (Matt, 24: 27). "His 
 appearance was as lightning, and his raiment white 
 as snow" (M.itt. 28: 3). "And he said unto them, I 
 beheld Satan fallen as lightning from heaven" (Luke 
 10:18). "If therefore thy whole body be fuU of 
 
The Lord's Second Coming 
 
 223 
 
 light, having no part dark, it shall be wholly full of 
 light, as wlien the lamp with its bright shining doth 
 give thee liglit" (Luke 11 : 36). "For as the light- 
 ning, when it ILghteneth out of one part under 
 heaven ; so shall the Son of man be in his day" (Luke 
 17: 24). "And out of the throne proceed lightnings 
 and voices and tJiunders" (Rev. 4:5). "And there 
 followed thunders, and voices, and lightnings, and 
 an eai-thquake" (Rev. 8:5). "And there followed 
 lightnings, and voices, and thunders, and an earth- 
 quake, and great h;i,il" (Rev. 11: 19). "There were 
 lightnings, and voices, and thunders" (Rev. 16: 18). 
 Only once out of nine occurrences is it rendered 
 "bright shining." In each of its four occuri-ences in 
 Revelation it is closely associated with "thunder- 
 ings." This is proof of its meaniiig. When tlie 
 lightnings are seen flashing through tlie heavens, tlie 
 voices and rumblings and peals of thunder are usually 
 heard also ; and our Savior has told us that as the 
 lightning flashes from "one end of heaven to the 
 other," so shall it be when the Son of man is revealed. 
 The lightning is sudden, visibl-e, universal. When 
 the Son of God therefore is revealed from heaven, it 
 win be suddenly. "Behold, he cometh with clouds ; 
 and every eye shall see him, and they that pierced 
 him ; and all the tribes of the earth shall mourn over 
 him" (Rev. 1:7). The author of Millennial Dawn 
 says we will see the clouds but not him. The Bible 
 says, "every eye shall see him, even "the}^ that pierced 
 him." This is the issue : Whose testimony shall we 
 believe, God's or Millennial Dawn's.? 
 
 Here is Russellism in a nutshell: It assails, and 
 either denies or perverts, the ti'ue teachings of the 
 
224! 
 
 Errors of RusselUsm 
 
 Word of God, cas contained in the Bible, and as held 
 by orthodox churches throughout the ages. Now 
 we do not wish to justify wrong teaching anyi^^here 
 or to condenm truth. Doubtless most of us are aware 
 of the fact that the Scriptures have not always been 
 properly understood and applied. Many have even 
 erred greatly in the fundamental doctrines of Truth, 
 but as a whole, our great and good men; such as, 
 Martin Lutlitr, Wm. Tyndale, John Knox, David 
 Livingstone, John Wesley, Alexander Campbell. T. 
 Dewitt Talmage, D. L. Moody, Adam Clarke, Barnes, 
 Scott, and scores of others, have held correct doc- 
 trines concerning repentance, justification by faith, 
 sanctification, the kingdom of God, immortality of 
 the soul, trinity of the Godhead, eternal punishment, 
 a holy life, resurrection of the dead, personality of 
 tlie Holy Spirit, general judgment, etc. Now along 
 comes Millennial Dawnism, and what is its mission? 
 Apparently it is to correct all Christendom, her 
 doctrines, and her people. Take notice here. Mil- 
 lennial Dawnism rises up in our midst just at the very 
 close of the gospel era (as it claims so urgently) and 
 affirms that in general we are in error We are wrong 
 about the kingdom, wrong about actual regeneration, 
 wrong about the doctrine of the immortality of the 
 soul, wrong about eternal punishment, wrong about 
 tlie second coming, wrong about the resurrection, 
 wrong about almost every fundamental doctrine of 
 the Bible. 
 
 Wlien Christ comes, he will appear suddenly, and 
 he will be visible to "every eye." There is no excep- 
 tion here. "Every eye shall see him." Wlien.'' "Be- 
 hold, he cometh with clouds" then, "every eye shall 
 
Tlie Lord's Second Coming 
 
 225 
 
 see him." Russell says that only Christ's manifesta- 
 tions will be seen; but the Bible says they "shall see 
 him." 
 
 He Will Come as a Thief 
 
 That Christ will come as a thief means that he will 
 come unexpectedly, but not necessarily quietly; in 
 fact, other texts show that his coming will not be 
 characterized with quietness, noiselessness, but that 
 it will be the very opposite. The thief comes in an 
 hour when he is not expected: and this will be true 
 of the Lord's revelation from heaven. "Therefore 
 be ye also ready ; for in an hour that ye think not 
 the Son of man cometh" (Matt. 24?: 44). This is 
 exactly the thought. 
 
 Destructicn of tke Earth by Fire 
 
 The thief may indeed come and it not be known 
 for some time afterwards ; but this is not to be so 
 concerning the Lord's second appearing, "But the 
 day of the Lord will come as a thief ; in the which 
 the heavens shall pass away with a great noise, and 
 the elements shall be dissolved with fervent heat, 
 and the earth and the works that are therein shall 
 be burned up" (2 Pet. 3: 10). Russell teUs us that 
 the "heavens and earth" herein mentioned are not the 
 litei'al earth, etc., but the existing bad elements in 
 society, politics, religion, etc. Here, again, he de- 
 liberately departs from and ignores all laws of cor- 
 rect Scripture interpretation. He knows, we know, 
 and every other Bible reader knows, that the apostle 
 Peter is not using figurative language anywhere in 
 the chapter. He begins by calling our attention to 
 the literal destruction of the world of mankind from 
 
226 
 
 Errors of RusselUsm 
 
 off the eartli by water. Will the author of Millennial 
 Dawn please tell us. whether the Deluge was literal or 
 not? If so, then does he shift from the literal in- 
 terpretation in the one case to the figurative in the 
 other? Evidently, it is because a literal interpreta- 
 tion is so damaging to his theory that he must evade 
 it. If the earth melts away, according to the Word, 
 there would be no place for one. If the literal earth 
 was overflowed with literal water, and everything 
 literally perished because of it, then we may expect 
 a literal fire to consume the present order of things 
 in the "day of the Lord." He will come as a thief, 
 but in the day he comes, the heavens, being on fire, 
 will melt, and the earth and its works will be burned 
 up. We are not in favor of literalizing everything, 
 but a figurative application is not allowable here. 
 That tliis old "terrestrial ball" could not thus con- 
 sume, and return to its chaotic state without every 
 earthly creature knowing it, is evident. As well 
 argue that the Deluge came and accomplished its 
 work without being known throughout the inhabited 
 world. "For this they wilfully forget, that thei'e 
 were heavens from of old, and an earth compacted 
 out of water and amidst water, by the word of God ; 
 by which means the world that then was, being over- 
 flowed with water, perished: but the heavens that 
 now are, and the earth, by the same word have been 
 stored up for fire, being reserved against the day of 
 judgment and destruction of ungodly men" (2 Pet. 
 3:5-7). 
 
The Lord's Second Coming 
 
 227 
 
 N«ti»BS Jb^iI — Gasses Separated 
 
 "But when the Son of man shall come in his glory, 
 and all the angels with him, then shall he sit on the 
 throne of liis "glory: and before him shall be gathered 
 all the nations: and he shall separate them one from 
 another, as the shepherd separateth the sheep from 
 the goats ; and he shall set the sheep on his right 
 hanu, out the goats on the left. Then shall the Kng 
 say unto them on his right hand, Come .... Then 
 shall he say also unto them on his left hand. Depart" 
 (IVIatt. 25: 31-34, 41). 
 
 Elder Russell says this judging and separating 
 win require a thousand years; the Lord says it will 
 all happen in a single day or night. Did not the 
 flood come suddenly.'' Were not those antediluvians 
 surprised.'* Noah preached and built the ark both at 
 the same time. When he got it finished, God told 
 laim to go in. After he and his family were in, Jeho- 
 vah shut the door. Did the world know when all this 
 took place .f* Did they know that their probation 
 was over and that the door of that mighty ark was 
 shut until after it had been done, and the rains be- 
 gan to faU.? Here is the account. 
 
 Tke Days of Lot and Noah 
 
 "And as were the days of Noah, so shall the coming 
 of the Son of man be. For as in those days which were 
 before the flood they were eating and drinking, mar- 
 rying and giving in marriage, until the day that 
 Noah entered into the ark, and they knew not until 
 the flood came, and took them all away; so shall be 
 the coming of the Son of man" (Matt. 24:37-39). 
 
228 
 
 Errors of Ttussellism 
 
 The word "coming" in this text is from a Greek word 
 that means, literally, "presence." It refers to the 
 Lord at the instant of his arrival rather than while 
 enroute. Therefore when he arrives, or upon his 
 sudden appearance or revelation from heaven, he 
 will find that conditions in the world are similar to 
 what they were at the time of the flood, and at the 
 time of the destruction of Sodom. Just as the flood 
 came upon the antediluvians, and as fire and brim- 
 stone fell from heaven upon the ungodly Sodomites, 
 so shall it be when Christ is revealed. "Then shall 
 two men be in the field; one is taken, and one is left: 
 two women shall be grinding at the mill; one is taken, 
 and one is left. Watch therefore: for ye know not 
 on what day your Lord cometh" (Matt. 24-: 40-42). 
 
 The thought is not, as Elder Russell claims, that 
 the Lord will come, and be in our midst for weeks, 
 months, or years before the fact is known; but that 
 the day on which he will come is not to be known 
 beforehand. "But in tlio day that Lot went out from 
 Sodom it rained fire and brimstone from heaven, and 
 destroyed them all : after tlie same manner shall it 
 be in the day that the Son of man is revealed. In 
 that day, he that shall be on the housetop, and his 
 gnods in the house, let him not go down to take 
 them away: and let him that is in the field likewise 
 not return back. Remember Lot's wife .... I say 
 unto you. In that night there shall be two men on 
 one bed; the one shall be taken, and the other shall 
 be left. There shall be two women grinding together; 
 the one shall be taken, and the other shall be left" 
 (Luke 17:29-;36). 
 
 This is the kind of separation of the nations that 
 
The Lord's Second Coming 
 
 229 
 
 will take place when the Son of God is revealed from 
 heaven with his mighty angels. Elder Russell mocks 
 at the idea of dispensing with the judgment in a 
 single twenty-four hour day. This is because of his 
 lack of spiritual understanding. No one supposes 
 that a literal examination, item by item, of all the 
 deeds of men, and a setting aside "right" and "left," 
 one by one of the multiplied millions of earth will 
 take place at the general judgment. When the flash 
 of the Lord's presence shall fill the earth, and the 
 trump of God shall wake the numberless myriads of 
 the dead, every man will come forth in his own order : 
 i. e., "they that have done good, unto the resurrec- 
 tion of life; and they that have done evil, unto the 
 resurrection of judgment [or damnation]" (John 
 5 : 28, 29). And bear in mind that this resurrection 
 and "change" are to be absolutely instantaneous — 
 "in a moment, in the twinkling of an eye, at the last 
 trumpet: for the trumpet shall sound, and the dead 
 shall be raised" (1 Cor. 15: 50-55). 
 
 When the Lord comes, it will be daytime in one 
 part of the world and night in another part, because 
 the sun shines upon but one side of the globe at a 
 time. Lightning flashes are capable of traveling 
 around this world of ours 8 times in a second. When 
 Jesus comes, it will be an instantaneous revelation to 
 the entire world. All will know it at the same time. 
 Some will be in bed sleeping, others will be grinding 
 at the mill or be in the field. Those who arc prepared 
 to meet him "will be taken"; those who are unpre- 
 pared "will be left." Thus the separation. Accord- 
 ing to Millennial Dawnism, this could not be. That 
 system makes void tlicse forceful and striking texts 
 
230 
 
 Errors of Russellism 
 
 whose meaning can not be misunderstood. Russell- 
 ism offers no room for such a judgment and separa- 
 tion. "In that night two men shall be on one bed; 
 the one shall be taken, and the other shall be left." 
 Mr. Russell does not dare tamper with this passage. 
 He just lets it pass by without attempting an ex- 
 planation. It is tliere, and it is folly to attempt an 
 evasion. This prophecy found no fulfilment in the 
 destruction of Jerusalem. It could not. Millennial 
 Dawn allows a thousand years for God to raise, 
 judge, and separate the nations. God will do it in 
 "one liour," "in a mom.eut," in a single night. The 
 man who is shingling or laying brick on the housetop 
 will not find time to go down to rearrange the goods 
 that is in his house. The man M'ho is in the field will 
 find no time to return home. "Remember Lot's wife." 
 Remember that as she looked back, perhaps with a 
 sigh and a pity and a longing, she became a pillar 
 of salt. When Jesus comes from Iieaven, this earth 
 and its works will, like Sodom of old, consume into 
 smoke and vapor. Those who would linger with their 
 gods of gold should take warning from Lot's wife. 
 
 Saints "Caught up" Wlwii He CoauiS 
 
 "In my Father's house are many mansions ; if it 
 were not so, I would have told 3'ou; for I go to pre- 
 pare a place for you. And if I go and prepare a 
 place for you, I come again, and will receive you 
 unto myself ; tliat where I am, there ye may be ajso" 
 (John 14: 2, 3). These words of the Savior contain 
 no intimation of an earthly reign here at his return. 
 He emphatically states that he was going away to 
 
The Lord's Second Coming 
 
 231 
 
 prepare a place for his disciples. It was the personal 
 Clirist who went away (Acts 1: 9-11) ; therefore, he 
 went to an actual "place" somewhere. This place 
 he calls heaven — "who is gone into heaven, and is on 
 the right hand of God" ( 1 Pet. 3 : 22). When Jesus 
 left this world at the time of his ascension, he went 
 "into heaven itself (Heb. 9:2i). He went away 
 to prepare a place (in heaven) for his disciples — for 
 us. When he returns, it will not be to reign on this 
 earth, for this is not heaven, but he will come to re- 
 ceive us unto himself — to take us away where he is. 
 There is no hint of an earthly reign here, yet he spoke 
 plainl}' of his coming again. 
 
 "For this we say unto you by the word of the Lord, 
 that we that are alive, that are left unto the coming 
 of the Lord, shall in no wise precede them that are 
 fallen asleep. For the Lord himself shall descend 
 from heaven, with a shout, with the voice of the arch- 
 angel, and with the trump of God: and the dead in 
 Christ shall rise first ; then we that are alive, that are 
 left, shall together with them be caught up in the 
 clouds, to meet the Lord in the air: and so shall we 
 ever be with the Lord" (1 Thess. 4: 15-17). Here 
 again the words of the apostle ruins the theories of 
 Millennial Dawn. Elder Russell would symbolize 
 here. The "air," he fancies, implies "exaltation," 
 "authority." Repeatedly he refers to the "clouds" 
 as being clouds of trouble ; i. e., the very "clouds" 
 in which the Lord descends. But Paul tells us that 
 the saints are going to be "caught up in the c-louds to 
 meet the Lord." If the "clouds" were "trouble, dis- 
 tress, anxiety, perplexity," etc., as IMillennial Da^\•n- 
 ism claims, there would be little "comfort" to be re- 
 
232 
 
 Errors of Russellism 
 
 alized by the saints ; for they would go into "clouds 
 of trouble." 
 
 And let me call your attention to another point: 
 The resurrected saints and those that are alive and 
 remain at his coming will "be caught up together to 
 meet the Lord in the air." This fact is ruinous to 
 Millennial Dawnism, which teaches that the sleeping 
 saints instantly arose in 1878, but that those who 
 were alive then and have remained alive since are to 
 be "changed" at intervals, etc., and that this process 
 is to end in 1914. Thus some would "precede" others 
 to glory, contrary to the plain Scriptural account. 
 Those who are alive on the earth are not to precede 
 the sleeping saints, Paul says ; and that the sleeping 
 ones are not to precede the others is just as evident, 
 for they ;>rc all "to be caught up together to meet 
 the Lord." How could language make it plainer.'' 
 If the saints arose in 1878, as Pastor Russell claims, 
 then all those who were hving were "changed" and 
 'caught up together with them to meet the Lord in 
 the air'. But the Pastor has contradicted this text 
 by saying that the Lord M'as "present nearly a year 
 before the fact [.''] was known." We are to meet the 
 Lord in the clouds when he comes ; and since his re- 
 turn will be for the purpose of receiving us unto him- 
 self that we may be with him, it is evident that instead 
 of instituting an earthly reign of a thousand years, 
 he will take us to heaven — to the place he has gone 
 to prepare. 
 
 The moment he comes in the clouds, "every eye 
 shall see him, even they that pierced him" (Rev. 1: 
 7). Nothing is said about the wicked being caught 
 up to meet him in the clouds, but all will behold liim. 
 
The Lord's Secand Coming 
 
 233 
 
 The reason why the wicked will not be taken up, will 
 be because they will not be ready. "The one [right- 
 eous] shall be taken, and the other [the unrighteous] 
 shall be left." Reader, are you ready to meet him.' 
 Remember that when he comes it will then be too late 
 to prepare. They that are ready will go in, aad 
 the door Avill be shut. 
 
 The Do«r of SalyatiM Cl««es witk His Comiag 
 
 "But at midnight tlicre is a cry. Behold, the Bride- 
 groom! Come ye forth to meet him" (Matt. 25: 1- 
 13). (You should read this parable, every word of 
 it.) The command to "come forth to meet the Bride- 
 groom" is made instantly upon the revelation of his 
 presence. Some of the virgins were without oil just 
 at this cntical moment. They asked the other virgins 
 in their company for oil. It was denied them, so 
 "they went away to buy." While they were gone, 
 the Bridegroom came, "and they that were ready 
 went in with him to the marriage feast: and tlie 
 door was shut." Jesus said elsewhere, "Blessed are 
 they which are called unto the marriage supper of 
 the Lamb" (Rev, 19:9). This blessing can be real- 
 ized only by those who go in before the door closes 
 and shuts the world out. The foolish virgins were 
 shut out. Mr. Russell says this "door" was the one 
 that athnitted the "elect" to the liigh calling, the 
 "Bride class." He is wrong. The "virgins" of the 
 parable were not the bride to be married. They were 
 only guests, "bridesmaids," or those attending the 
 bride, who were to enjoy the supper. So the Pastor's 
 interpretation fails here. There can be no waiting 
 
234 
 
 Errors of RusseUism 
 
 for those who, at the critical Instant of Christ's com- 
 ing, are without oil in their vessels; all who are ready 
 will enter in, and all others will be shut out. There is 
 positively no other opportunity. There is but one 
 heavenly Bridegroom; there is but one coming fu- 
 ture; there can be but one marriage supper; hence 
 but one marriage, and but one "door" and one oppor- 
 tunity of entering into this marriage. 
 
 This "door" to the marriage is no other than the 
 door into God's kingdom future. Let us prove this. 
 "When once the master of the house is risen up, and 
 hath slmt to the door, and ye begin to stand without, 
 and to knock at the door, saying, Lord, open to us; 
 and he shall answer and say to you, I know you not 
 whence ye are; then shall ye begin to say. We did 
 eat and drink in thy presence, and thou didst teach 
 in our streets ; and he shall say, I tell you, I know 
 you not whence ye are ; depart from me, all ye work- 
 ers of iniquity. There shall be the weeping and the 
 gnashing of teeth, when ye shall see Abraham, and 
 Isaac, and Jacob, and all the prophets, in the iong- 
 DOM OF GOD, and yourselves cast forth without" 
 (Luke 13: 25-28). Here "house" and "kingdom" are 
 used interchangeably. The master of the house shuts 
 the door. Those very Jews whom Jesus was address- 
 ing would knock for entrance and be refused. This 
 implies a time when their probation would be ended. 
 When is it.'' Answer. When the "door is shut." 
 The door that closes against "foolish virgins" will 
 close against all others who are without oil when the 
 midnight cry announces the arrival of the Bride- 
 groom. When Jesus Christ was here on earth the 
 people ate and drank in his presence, and heard liis 
 
The Lord's Second Coming 
 
 235 
 
 teaching on the sti-eets, and many were miraculously 
 fed by him. 
 
 Millennial Dawnisra claims that a certain door 
 closed in 1881, atnd since that date none have had or 
 can have access into the special privileges of the 
 "marriage supper." A more stupendous falsehood 
 was never invented. The door of mercy, the door 
 of salvation, the door into the kingdom, the door into 
 the glorious privileges of the marriage supper has 
 not 3'et closed. It will not close until Jesus comes 
 to receive the bride. 
 
 Jesus Christ Has Not Come 
 
 We know this for the following reasons: 
 
 First, The personal Christ is to come from heaven 
 (Acts 1:9-11). 
 
 Second, His coming is to be an actual revelation 
 — "ever}' eye shall see him" (Luke 17:30; Rev. 1: 
 7). He has not thus been "revealed from heaven"; 
 no one has seen him; hence, he has not yet come. 
 (Those wlio claim that he has are the -false prophets 
 of which Jesus foretold in Matt. 24: 24-26.) 
 
 Third, His coming is to be sudden, and universalh/ 
 JcnoK'n; it is illusti-ated by the literal flash of light- 
 ning (Matt. 24:27; Luke' 17: 24). 
 
 Fourth, The earth and its works, which are to flee 
 from the presence of the world's great Judge, to 
 melt and consume away when he appears on his 
 throne of judgment (Rev. 20:11; 2 Pet. 3:7-10), 
 are still standing. 
 
 Fifth, . When Jesus comes, the nations are to be 
 instqntly separated, the righteous taken and the un- 
 righteous left, and the saints are to be caught up 
 
236 
 
 Errors of RusselUsm 
 
 "to meet the Lord in the air." This has not taken 
 place. 
 
 SixtJi, The door of salvation will close, and pro- 
 bation will cease at the second coming of Christ. 
 We have every evidence that salvation work is now 
 going on in the world, therefore the door into the 
 kingdom has not closed, and the Lord is still on 
 his mercy-seat in heaven. Amen. 
 
CHAPTER XXIX 
 
 THE RESURRECTION OF THE DEAD 
 
 Millennial Dawn has much to say about the resur- 
 rection ; but its doctrines are out of harmony with 
 the Bible, whose teaching on this subject is clear 
 and definite. After a brief examination of Mr. Rus- 
 sell's views, I will proceed to set forth the Scriptural 
 doctrine of the resurrection. 
 
 Here is Millennial Dawn on the resurrection : 
 
 "A resurrection will mean to the world a reorganization of 
 a human body, and its vivifying or quickening with life- 
 energy, the spirit of life. To the Gospel Church, shares in 
 the 'first resurrection,' it will mean the iinparta^ion of the 
 spirit of life or life-energy to a spirit body." — Studies, 
 Series V, p. '316. 
 
 Notice his distinction. To the world, the resur- 
 rection is the restoration, or regeneration, of a 
 "human body" ; but to tlie church, a "spirit body." 
 Now, the Bible makes no such distinction. The texts 
 cited by Russell in favor of this view are Ezekiel 37 
 and Dan 12 : 2. Ezekiel 37 is figurative or poetical 
 and has no reference whatever to the literal resur- 
 rection of tlie dead, but refers to the resurrection of 
 the dead hope of Israel, ilie I'evival of tlieir spiritual 
 life and relationsliip with God, etc., as tlie reading of 
 the chapter will plainly show. Notice verses 
 16-23. Dan. 12:2 predicts "everlasting contempt" 
 for those who have "done evil," but it gives no hint of 
 restoring to them only a "human body" like the one 
 which dies. This Millennial Dawn idea emanated 
 from the lower regions. It is eminently Satanic. 
 237 
 
238 
 
 Errors of Russellism 
 
 Again we quote Russell: "Tl)e dead in Christ are 
 even now risen and exalted with our Lord and Head." 
 —Studies, Vol. Ill, p. 301. Elsewhere the Pastor 
 tells us they arose in April, 1878. We do not believe 
 it; and before we are done with tliis book, we hope to 
 convince you that we have good reasons for not be- 
 lieving it. And not only were the dead raised in 
 18T8, according to Russell's "plan," but "one by one, 
 imperceptibly to the world, the saints are now being 
 changed [he means immortalized] and are joining 
 the company of the Church Triumphant." — Studies, 
 Series III, p. 241. This work of "changing," "de- 
 livering," all tlie living saints, he says, must take 
 place before 1914 (p. 228). According to this doc- 
 trine, the resurrection of the righteous is past al- 
 ready, and the change of the living members of the 
 body is complete ; hence the only thing left for us 
 after 1914 is the resurrection of a marred and mortal 
 human body, and the millermial age in which to reach 
 Edenic perfection, which is never to culminate in im- 
 mortality as it has with those who were so fortunate 
 as to have lived prior to 1914. 
 
 Says Russell in Vol. I, p. 191 : 
 
 Paul says that the first man (who was a sample of what 
 the race will be when perfect) was of the earth, earthly; 
 and liis posterity, with the exception of the Gospel Church, 
 will in the resurrection still be earthly, human, adapted to 
 the earth. 
 
 Of the resurrection he further says: 
 
 And this, indeed, will be a re-creation — still greater 
 manifestation of divine power than was the original crea- 
 tion of Adam and Eve. It will be the re-creation of fifty 
 billions instead of two persons. — Studies, Vol. V, p. 347. 
 
The Resurrection of the Dead 
 
 239 
 
 Think of this. Not a resurrection, but a creation. 
 There is no hint in the Bible that the creation of 
 Adam and Eve was a resurrection. Pastor Russell 
 is forced to use the term "re-creation," for his ridi- 
 culous doctrines have him hemmed in. "Death," he 
 teaches, "is extinction of being" ; consequently the 
 only way for man to live any more is to have another 
 creation. 
 
 If death is extinction of being, of course God has 
 nothing to build from in a resurrection but earth and 
 air; so it is, indeed, as Russell terms it, a "re-crea- 
 tion." 
 
 Imagine God's re-creating fifty billions of souls 
 who died in sin, and bringing them into the world full 
 of depravity and iniquit}', as they died — liars, adul- 
 terers, murderers, blasphemers, etc. And this stu- 
 pendous multitude of evil-doers are to have a different 
 kind of probation. Formerly they knew not the 
 length of life; the}^ knew death was sure and linhle 
 to overtake them any hour; but in the millennium 
 they are to have a luindrcd, and a thousand years, to 
 improve their moral conditions. And if they fail, 
 their punishment will only be a "blatting out," a 
 cessation of life, absolute "extinction of being." Is 
 not this idea of a future chance a boon for ungodly 
 sinners, miserable hypocrites, and lukewarm pro- 
 fessors ? 
 
 Now observe how gradual this resurrection is to be 
 according to the transplendent light (.'') and bur- 
 nished glory (.?) of Millennial Dawn. The author 
 says that man "shall be lifted up inch by inch, step 
 by step, out of the death condition, until he shall 
 attain to life in its fulness, in its completeness." 
 
240 
 
 Errors of Russellism 
 
 • — Studies, p. 700. Again, he says, "Neither does 
 anastasis [anastasis is the Greek word for resurrec- 
 tion] change tlie nature of the being that shall be 
 raised up, for the raised-up one will be of the same 
 nature as when he died." — P. 706. 
 
 Now, if tlie resurrection does not change man's na- 
 ture, and justification does not [for ,so itusscjl 
 teaches], how is man to be changed? Neither growth 
 nor development does it. The blood of animals could 
 not take away sins ; stoning did not accomplish it. 
 The bad nature can not be exterminated by beating; 
 yet during the supposed millennium Russell has done 
 away with all means of salvation but the "iron rod" 
 rule. He has repeatedly told us that the nations 
 will be forced into obedience by the inflexible laws 
 and enforcements of the new kingdom. This is equiva- 
 lent to saying that the blood of Christ has proved 
 itself to have been ineflicacious, and hence a failure. 
 If any one doubts this, let him study Millennial 
 Dawnism as I have done and be convinced that this 
 picture is not overdrawn. 
 
 Once more. Elder Russell thinks that the dead, 
 that is, the unrighteous dead may be raised in answer 
 to prayer of faith. This is, he says, most "reason- 
 able" ; for it would recall the dead "gradually," etc. 
 (see Vol. IV, p. 641). Perhaps he anticipates the 
 possible amount of trouble the saints would have 
 managing "fifty billions" of resurrected or "re-cre- 
 ated" rebels at one time. If, as Millennial Dawn 
 urges men to believe, death is extinction of being, noth- 
 ing, absolutely nothing being left of men, no mind, 
 "thought, device or knowledge," the best thing God 
 could do would, it seems to me, be to let them remain 
 
The Resurrection of the Dead 
 
 241 
 
 as they are — extinct. Or, if tlicy are to be re-cre- 
 ated, why not create them holy, make them pure 
 to begin with? Would not their past experience 
 Avith sin [if, indeed, i\\ey have any recollection of 
 the past after a few thousand years of unconscious 
 extinction in the grave] serve the same purpose any- 
 way? 
 
 This is enough. Any reader ought by this time to 
 be able to see the utter folly and senseless jugglings 
 of Millennial Dawnism. Let us now consider the 
 Scriptural teaching on the resurrection. 
 
 I. The resurrection of the dead is unconditional, 
 hence universal. 
 
 Nowhere in the Scriptures has God predicated the 
 resurrection of the dead upon any stated conditions 
 whatever. The fact of Christ's own personal quick- 
 ening from the dead establishes the fact of the resur- 
 rection of every child of Adam's race. "For as in 
 Adam all die, so also in Christ shall all be made alive" 
 (1 Cor. 15:22). This text is hard on Millennial 
 Dawn teaching, and Russell knows it; therefore he 
 brands it a "mistranslation," as he does other texts 
 so destructive to his heresy, and proceeds to change 
 the phraseology so as to make it seem different. 
 
 It is no strain on the nerves of that writer to as- 
 sume the place of a Bible critic and whenever a text 
 is damaging to his doctrine, he unhesitatingly casts 
 aside of the foremost rank ; the combined scholarship 
 of the mighty phalanx of Bible translators with all 
 their helps, inclviding scores of versions of the Scrip- 
 ture in many languages, and the hundreds of ancient 
 manuscripts of the Sacred Writings. The Bible and 
 
242 
 
 Errors of Russellism 
 
 Millennial Dawn are both right so long as they agree 
 (?); bitt the moment they differ, the Bible text is 
 braiided as a "mistranslation," while Russellism 
 maintains its integrity and infallibility. 
 
 But some of us are inclined to go with the Bible, 
 no matter where iMillcnnial Dawnism leads. The 
 American Standard Version reads, "For as in Ad<im 
 all die, so also in Christ shall all be made alive." This 
 settles it. Physical death is here meant, for it is the 
 literal resurrection of the dead that the apostle is 
 discussing throughout tliis chapter. 
 
 "In Adam all die." Not having inherent physical 
 immortality, and, after being driven from the garden, 
 not having any means of prolonging his life per- 
 petually, Adam eventually died. So it has been with 
 all his posterity. Death is universal. But in Christ 
 "all," the same all that died in Adam (or like Adam), 
 are to be made alive. This most emphatically teaches 
 an unconditional and universal resurrection of the 
 dead. 
 
 II. This resurrection is to be instantaneous. 
 
 "Marvel not at this: for the hour cometh, in which 
 all that are in the tombs shall hear his voice, and shall 
 come forth; they that have done good, unto the 
 resurrection of life; and they that have done evil, 
 unto the resurrection of judgment" (John 5: 28, 29). 
 The preceding words convey clearly the idea that in 
 one hour, that is, at a definite point of time, all the 
 dead are to come forth simultaneously. "The hour is 
 coming," said Jesus, "in which all that are in the 
 tombs shall come forth." This will be not only a 
 universal but an instantaneous resurrection. Turn- 
 ing to 1 Cor. 15:51, 52, we read; "Behold, I tell 
 
The Resurrection of the Dead 
 
 243 
 
 you a mystery : we all shall not sleep, but we shall all 
 be changed, in a moment, in the twinkling of an eye, 
 at the last trump : for the trumpet shall sound, and 
 the dead shall be raised incorruptible, and we shall 
 be changtd." 
 
 Russell teaches that in 1881 the righteous dead 
 were raised; that since that time the living members 
 of Christ's body are being "changed" "one by one," 
 as fast as they get "ripe," "reach perfection" ; and 
 that this "change" takes place the instant of physi- 
 cal death. But the pastor's doctrine differs from 
 Paul's by the wide margin of thirty-three years — 
 the lapse of time in which the latter claims the saints 
 are to be "changed one by one." Paul says that 
 "in a moment, in the twinkling of an eye," "we all 
 shall be changed," "and the dead shall be raised" ; 
 Eussell says thirty-three years. Seeing that they 
 differ thus, whose testimony shall we accept, Russell's 
 or Paul's? 
 
 If language has not lost its significance, all the 
 living members on earth and all the dead in the tombs 
 will be "changed" and "raised" in a moment. Even 
 a fool knows what the "twinkling of an eye" means. 
 To stretch this flash of the eye out over a period of 
 thirty-three years is ridiculous. If a man is thirty- 
 three years twinkling his eye, then God will be ail 
 that time raising the dead and changing the living 
 saints, and a "moment," an instant, a tick-of a watch, 
 may be taken to mean a man's lifetime, or any other 
 length of time. May the Lord save us from such 
 silly and wicked perversions of the Bible ! 
 
 III. It is the literal or actual resurrection of the 
 body from the graves. 
 
244 
 
 Errors of RusselUsm 
 
 For convenience, we will let "graves" stand for the 
 receptacle of all the dead bodies. Hades contains 
 the disembodied spirits. Millions of bodies have been 
 buried in graves or tombs, while thousands have gone 
 down into the seas, and many others have been de- 
 stroyed by fii-e, wild animals, etc. All these must 
 relinquish their dead at the command of God when 
 the last trumpet sounds. 
 
 But we are not going to be too literal. We are not 
 expecting a resurrection of the fleshly, earthy, hu- 
 man body. ■ The relation of the fleshly to the spiri- 
 tual, the resurrected bod}', will compare with tlie 
 relation of a grain of wheat to the "body," or stalk, 
 that springs from the grain. And bear in mind that, 
 without a direct creation, there can be no stalk of 
 wheat unless tlie grain is first "planted," so there 
 can be no "glorious" body in the resurrection, unless 
 the "fleshly," or human, body has been planted. But 
 just as the grain has a bodily form characteristic 
 of itself, so that which springs from it also has a 
 body, though it differs from the grain both in form 
 and in glory. Hence wo may expect an actual spiri- 
 tual body of some form in the resurrection. 
 
 The very direct statement of Jesus himself, and 
 also that of the apostles, assures us that there shall 
 be an actual resurrection of the dead. "All that are 
 in the tombs shall come forth." "And the sea gave 
 up the dca<f' which were in it." 
 
 Elder Russell has labored hard to do away with 
 the literalness of Christ's resurrection; but some 
 facts connected with his resurrection that stand out 
 in bold type and undisputed form are very hard on 
 Millennial Dawn. 
 
The Resurrection of the Dead 
 
 245 
 
 First, every Bible reference to this point implies an 
 actual resurrection of Christ from the dead. The 
 very Jesus that was among them, known of them, and 
 seen by them over and over again, was the Jesus that 
 was to be crucified and to rise from the dead the 
 third day. It is not so much a question of what the 
 people's ideas were generally concerning the divinity 
 of Christ. They saw him as a man; and when cruci- 
 fixion was spoken of, all understood that Jesus of 
 Nazareth, the man in the flesh, the actual physical 
 being they viewed with their eyes and handled with 
 their hands, was the one who was to die. And, 
 naturally enough, they expected the resurrection 
 of this same Jesus, if they understood enough of his 
 teaching to expect anything of the kind, as the Book 
 shows. 
 
 "The Son of man must suffer man}' things, and be 
 rejected of the elders and chief priests and scribes, 
 and be slain, and be raised the third day" (Luke 9: 
 22). A long list of Scripture citations are unneces- 
 sary ; two or three are enough. "Jesus answered and 
 said unto them. Destroy this temple, and in three 
 dixys I will raise it up. Then said the Jews, Forty 
 and six years was this temple in building, and wilt 
 thou rear it up in three days.'' B%it he spake of the 
 temple of his body' (John 2:19-21). Is Christ 
 found to be a falsifier by Elder Russell? Jesus Christ 
 prophesied to those Jews that if they destroyed the 
 temple of his body he would raise it up in three days." 
 If his bod}' was not raised the third day from the 
 tomb, then the Son of God is found a liar and Mil- 
 lennial Dawn is right. 
 
 Elder Russell says, "We do not know what became 
 
246 
 
 Errors of Russellism 
 
 of Christ's body." The apostles all knew. "God 
 raised him from tlie dead." "Then opened he their 
 understanding that they might understand the Scrip- 
 tures, and said unto them, Thus it is written, and 
 thus it behooved Christ to suffer, and to rise from 
 the dead the third day" (Luke 24:4S, 46). We 
 believe this testimony. It is worthy of implicit faith. 
 The apostles all believed it. 
 
 Peter affirmed Ills belief in it in the following words, 
 as he spoke under the inspiration of the Holy Ghost : 
 "Him, being delivered by the deteniiinate counsel 
 and foreknowledge of God, ye have taken, and by 
 wicked hands have crucified and slain: whom God 
 hath raised up, having loosed the pains of death" 
 (Acts 2:23, 24). It was the "pains of death" 
 through crucifixion that brought Christ down into 
 the tomb. "Loosing the pains of death" was break- 
 ing those bars asunder and raising up the very man 
 that was slain. This was most emphatically done. 
 The Christ that was crucified was the Christ that 
 v.'as raised from the dead. The temple the Jews 
 "destroyed" was the one Jesus "raised up the third 
 day." • 
 
 Paul believed just as Peter did. He used tlusc 
 words in a sermon he delivered at Antioch in Pisidia : 
 "And when they had fulfilled all that was written of 
 him, they took him down from the tree, and laid him 
 in a sepulclier. But God raised him from the dead: 
 and he was seen many days of them which came up 
 with him from Galilee to Jerusalem, who are his 
 witnesses unto tiie people" (Acts 13:29-31). 
 
 Thus the apostles witnessed to Christ's resurrec- 
 tion. They knew what became of the body that was 
 
The JtesurrcGtion of the Dead 
 
 247 
 
 crucified. Elder Russell says he does not; then he is 
 an unreliable witness. In the most emphatic language 
 that Inspiration could give, it is declared over and 
 over again that the Christ who died for us "was 
 raised againi for our justification" (Rom. 4: 25). If 
 Mr. Russell's "understanding" were "opened" as the 
 apostles' was, then he could understand the Scrip- 
 tures and have faith in the resurrection of Clirist's 
 body from the dead. 
 
 Early on Sunday morning we find some of Jesus' 
 disciples at the tomb. Mary Magdalene was first. 
 Upon arriving there, she found that the body of Jesus 
 was gone. She hastened to Peter and "that other 
 disciple" with the words, "They have taken away 
 tlie Lord out of the scpulcher." These two apost^les 
 hurried to the tomb and found the "linen cloths" 
 otdy. They were astounded, "for as yet they knew 
 not the scripture, that he must rise again from the 
 dead" (John 20: 1-9). 
 
 Elder Russell claims that it was another body, or 
 "various" bodies that Jesus appeared in, to suit the 
 occasion. These, he says, were instantly created and 
 often the appearances were instantly dissolved. In 
 support of his denial of the bodily resurrection of 
 Christ, he points out that Mary did not recognize 
 Jesus on the instant of seeing him (John 20: 14, 15), 
 and that the two who were accompanied by him on 
 tlie way to Emmaus did not know him for some time. 
 An examination of his argument will show its flimsi- 
 ness. 
 
 At the tomb, Mary had been weepings she was not 
 expecting to see Jesus himself ; she was not fully fac- 
 
248 
 
 Errors of Russellism 
 
 ing the Lord at first. These three facts alone are 
 sufficient to account for her failure to recognize Jesus 
 instantly. When Jesus spoke to her, calling her 
 nauie, "she turned herself," and then she knew him. 
 Read the narrative for yourself in John 20. As to 
 the trip to Emmaus, there is not the slightest evid- 
 ence that he looked different. On the other hand, the 
 failure of the two disciples to recognize him is plainly 
 attributed to the fact that "their eyes were holden 
 that they should not know him." Later "their eyes 
 were opened, and they knew knew him" (Luke 24: 
 16, 31). Thus, Russell's argument is shown to be 
 without support. 
 
 On one occasion after his resurrection Jesus sud- 
 denly appeared in the midst of his disciples. "They 
 were terrified and affrighted, and supposed that they 
 had seen a spirit [Russell says Jesus was raised a 
 spirit being, and is invisible]. And he said unto them, 
 Why are yc troubled? and why do thoughts arise 
 in your hearts.'' Behold my hands and my feet, that 
 it is I myself: handle me, and see; for a spirit hath 
 not flesh and boDcs, as ye see me have. And wIk'u 
 he had thus spoken, he showed them his hands and his 
 feet" (Luke 24:96-40). See also John 20:26, 2T. 
 
 Observe that Jesus was seen of them "many daj-s" 
 (Acts 13: 30) ; that these appearances were to their 
 natural vision ; that he walked and talked with them 
 as a man (Luke 24) ; that he even ate with them, etc. 
 Immediately after his resurrection his body disap- 
 peared from the tomb (John 20) ; and when his dis- 
 ciples saw him (if the particulars are given at all), 
 it was in that body that had been nailed up and 
 pierced (John 20). He unliesitatingly affirmed to 
 
The Resurrection of the Bead 
 
 249 
 
 them, "It is I myself," not a spirit. A spirit is not 
 a tangible being; "handle me, and see." 
 
 If on the occasion of each of these appearances 
 Jpsus had a different bod}', one instantly created to 
 suit the particular circumstances and afterward in- 
 stantly "dissolved," he certainly succeeded splendidly 
 in palming off a supposed resurrected body that in 
 fact had never been raised. The elders and chief 
 priests, with the aid of the soldiers who guarded the 
 tomb, manufactured and disseminated a similar false- 
 hood. It was that his disciples came by night and 
 stole him away while the soldiers slept (Matt. 28: 
 11-15). But, according to Russell, instead of the 
 disciples' stealing the body away, God himself did 
 it, either hiding it or dissolving it into gases ; the 
 Pastor does not know which. One thing he docs 
 know {?) however — it was not raised from the dead. 
 Fortunate enough, indeed, for the disciples that they 
 did not undertake to practise a resurrection fraud 
 by stealing the body of Jesus from the tomb; for 
 God has preserved their innocence and righteousness 
 by committing {?) the crime himself. 
 
 So Russell has invented an accusation and hurled it 
 into the face of God, that those wicked Jcavs never 
 dreamed of; namely, that instead of the disciples' 
 secretly removing the body of Jesus in order to 
 propagate a fi-aud, God did it all himself, and not 
 even the apostles themselves knew it. Only Pastor 
 Russell and his "little flock" know it ; that's all. 
 
 "Yea, and we are found false witnesses of God; 
 because we have testified of God that he raised up 
 Christ : whom he raised not up, if so be that the dead 
 rise not." "But now is Christ risen from the dead, 
 
250 
 
 Errors of Russellism 
 
 and become the first-fruits of them that slept" (1 
 Cor. 15: 15, 20). Since, therefore, it is a Bible fact 
 that Christ was raised from the dead, there will be a 
 resurrection of the dead. "Mortality shall put on 
 immortality; and corruption shall put on incorrup- 
 tion." This is literal enough, and personal enough. 
 It may be that only a small per cent, of the elements 
 which at one time or another composed the natural 
 body will enter into the new one at the resurrection ; 
 but we shall have these "spiritual bodies" because we 
 had physical bodies. Amen. This is our faith and 
 our hope, and we with patience wait "for the adop- 
 tion, to wit, the redemption of our bodies" (Rom. 
 8:23). 
 
 IV. It is a resurrection to immortality. 
 
 "But when this corruptible shall have put on in- 
 corruption, and this mortal shall have put on im- 
 mortality, then shall come to pass the saying that is 
 written, Death is swallowed up in victory. O death, 
 where is thy sting.? O grave, where is thy victory.-'" 
 (1 Cor. 15:54., 55). 
 
 Two Greek words are used in the New Testament 
 to express an undying and deathless condition after 
 the i-esurrection. One is found in 1 Cor. 15: 53, 54, 
 and 1 Tim. 6: 16; and in these three verses the word 
 is translated "immortality." The other is trans- 
 lated "incorruption" in 1 Cor. 15:42, 50, 53, 54; 
 "immortality" in Rom. 2:7; 2 Tim. 1:10; "sin- 
 cerity" in Eph. 6:24. The American Revised Ver- 
 sion reads "incorruption" instead of "immortality" 
 in Rom. 2: 7. According to Paul in 1 Cor. 15: 52- 
 64, these two Greek words are synonymous in their 
 
The Resurrection of the Dead 
 
 251 
 
 results. He says, "For this corruptible must put 
 on incorruption, and tliis mortal must put on im- 
 mortality." That the two Greek words occur here 
 and are applied by him to the body and its change 
 to deathlessness is unquestionable ; hence they must 
 have the same general meaning. It may be that the 
 apostle uses one to apply to the resurrected body, 
 and the other to the changed hody ; in fact, this seems 
 to have been in his mind; but if this is granted, it 
 does not alter the case. 
 
 Before this resurrection Christ only hath immor- 
 tality." This is not applied to him in the sense of 
 excluding God or the hoi}- angels, but applied to him 
 as a risen Christ, he being the only man that has ever 
 yet been raised from the dead to immortality. But 
 after the resurrection all the saints, yea, all men, 
 will be immortal (1 Cor. 15). 
 
 Russell teaches that this resurrection will restore 
 Adam's humanity, and will not change us to a state 
 of eternal deathlessness. But what is the testimony 
 of truth.'' "And many [or, the man}^] of them that 
 sleep in the dust of the earth shall awake, some to 
 everlasting life, and some to shame and everlasting 
 contempt" (Dan. 12: 2), In this text mere existence 
 is not the principal thought. "Everlasting life" is 
 not simply everlasting existence. When Jesus prom- 
 ised everlasting life, he did not promise mere eternal 
 existence. Tlie future and eternal existence of man is 
 assumed, taken for granted, throughout the Lord's 
 and the apostles' teachings. 
 
 "He that believcth on tl>c Son hath everlasting 
 life." Does this refer to a mere existence.'' No; the 
 man exists whether he believes or not. Faith in God 
 
252 
 
 Errors of Russellism 
 
 has nothing whatever to do with a man's entity. 
 Hence to awake to "everlasting life" means to rise in 
 the possession of a character that entitles the man to 
 a place with Christ in his eternal kingdom. On the 
 other hand, to awake to "shame and everlasting con- 
 tempt" means to arise in both an unholy and im- 
 mortal condition. 
 
 "Soul and body are destroyed in Gehenna of fire." 
 "Cast into hell," "where their worm dieth not, and 
 the fire is not quenched." These scriptures too show 
 that the spiritual condition of the soul has nothing 
 to do with the resurrection of the hody; that the 
 body inherits deathlessness in the resurrection ; and 
 that the spiritual condition of the man determines 
 where he shall spend eternity. Again, that man, soul 
 and body, becomes indestructible, so far as future 
 retribution is concerned, is plainly taught in the fol- 
 lowing text : "And if thine eye cause thee to stumble, 
 cast it out: it is good for thee to enter into the 
 kingdom of God with one eye, rather than having two 
 eyes to be cast into hell ; where their worm dieth not, 
 and the fire is not quenched" (Mark 9: 47, 48). 
 
 That punishment after death does not destroy even 
 a man's memory or eyesight is evidenced from the 
 testimony of the rich man in hell, who could "see 
 Abraham and Lazarus afar off" and could "re- 
 member" that he had "five brethren back at his fa- 
 ther's house who would have to change their way of 
 living in order to escape the "torment" he himself 
 was in. 
 
 Once more: "And another angel, a third, followed 
 them, saying with a great voice. If any man worship- 
 eth the beast and his image, and receiveth a mark on 
 
The Resurrection of tlie Dead 
 
 253 
 
 his forehead, or upon his hand, he also shall drink 
 of the wine of the wrath of God, which is prepared 
 unmixed in the cup of his anger; and he shall be tor- 
 mented with fire and brimstone in the presence of the 
 holy angels, and in the presence of the Lamb : and the 
 smoke of their torment gocth up forever and ever 
 [Greek, unto ages of ages] ; and they have no rest 
 day and night" (Rev, 14:9-11). That a man could 
 not suffer "shame and everlasting contempt" or be 
 "tormented forever and ever" without an eternal 
 existence is certain. Blot a man out, annihilate him, 
 and his shame ceases and his torment is over. 
 
 In the light of the Word of God, then, a never- 
 dying, or deathless, condition is entered upon in the 
 very act of the resurrection, and this applies to the 
 wicked as well as to the righteous. 
 
 V. This resurrection is not to take place until the 
 last day. 
 
 "And this is the Father's will which hath sent me, 
 that of all which he hath given me I should lose noth- 
 ing, but should raise it up at the last day. And 
 this is the will of him who hath sent me, that every 
 one which seeth the Son, and believeth on him, may 
 have everlasting life: and I will raise him up at the 
 last day" (John 6:39, 40). See also verses 44, 54. 
 "Martha saith unto him, I know that he shall rise 
 again in the resurrection at the last day" (John 11 : 
 24). 
 
 These foregoing texts are plain. The resurrection 
 of the dead is to take place "rti the last day." Russell 
 says 1878 to 1914 for the righteous,' and during the 
 millennium for the rest. Since neither the world nor 
 
254 
 
 Errors of RusselUsm 
 
 time ended in 1878, we hare no hesitation in conclud- 
 ing that the Pastor has erred somewhere. If he in- 
 sists that the gospel age ended in 1878, I make the 
 following protest : that the gospel age and the world 
 are two different things, and that the dead are not 
 to be raised until the world itself is to be no more. 
 Here is my proof : 
 
 "So man lieth do^vn, and riseth not : till the heavens 
 be no more, they shall not awake, nor be raised out 
 of their sleep" (Job 14: 12). The aerial heavens are 
 here meant. They are to "perish," "wax old," "be 
 folded up like a garment and be changed," "be melted 
 [or dissolved] with fervent heat." Read the follow- 
 ing texts: Psa. 102:26; Heb. 1:10-12; 2 Pet. 3: 
 7-11. The earth is to be burned at the same time 
 the heavens are to be dissolved; hence when the 
 "heavens are no more," this earth will be no more; 
 and Job said that the dead are not going to be raised 
 "till the heavens be no more." This shows that 
 Russell's resurrection "plan" is only a myth. The 
 inspired writers krhcrv notliing about a resuri'ection 
 in 1878, and hence the Scriptures say nothing about 
 it. The heavens are still over us, and the days and 
 years still come and go ; therefore we feel safe in say- 
 ing that the resurrection is not, as some vainly teach, 
 "past already." 
 
 VI. All the righteous who share in if will be equal 
 to the holy ctngels, and all the wicked will he 'punished 
 with the fallen angels. 
 
 "But they that are accounted worthy to attain to 
 that world, and theresuri-ectioufrom the dead, neither 
 marry, nor are given in mai-riage: for neither cw,n 
 
The Resurrection of the Dead 
 
 255 
 
 they die any more: for tlie}^ are equal unto the 
 angels ; and are sons of God, being sons of the resur- 
 rection" (Luke 20:35, 36). "The church of this 
 gospel age," saj's Russell, is to receive "a change 
 from the human nature to a nature above the angelic 
 nature, — 'far above angels, principalities, and powers,' 
 partakers of tlie divine nature.'" — Series \, p. 222. 
 Peter tells us that we become "partakers of the divine 
 nature" here and now, by virtue of the promises of 
 God, in the act of escaping "the cori'uption that is in 
 the world througli lust" (2 Pet. 1:3, 4). So this 
 "divine nature is sbtaincd in S!>.lv.ition, and is the holy 
 nature that vvc receive wlien our hearts are changed. 
 Hence immortiility is not hinted at here. 
 
 Notice also that Elder Russell exalts tlie church 
 "far atove angclj" in nature. Jesus said nothing 
 about this. He s lid that we should be "equal unto 
 the angels" ; therefore th.e Elder misrepresents Christ. 
 
 As for the wicked, tlie Lord will say to them, "De- 
 part from me, yc cursed, into everlasting fire, pre- 
 pared for the devil and his angels" (Matt. 25: -il). 
 "Ye are of your father, the devil, and the lusts of 
 your father ye will do" (John 8:41). "He that 
 committeth sin is of the devil" (1 John 3:8). 
 
 When poor lost souls are called forth in the last 
 diix, they will be sent down to eternal night to be with 
 demons and the fallen angels, and will suffer icitli 
 them in the dark burning lake of eternal damnation. 
 The angels that sinned were cast down to hell ; the 
 rich man went down into hell ; likewise those who are 
 found unworthy of the kingdom of God in the last 
 daj' will be driven away "into e^'erlasting fire," the 
 same hell that has. been "prepared for the devil and 
 
256 
 
 Errors of Russellism 
 
 his angels." The righteous will share the bliss of 
 holy angels ; the wicked will suffer the torments of 
 an unending hell. 
 
CHAPTER XXX 
 
 WILL SATAN AND HIS ANGELS BE ANNIHILATED? 
 
 FoUoAving is Millennial Dawn doctrine: 
 
 Not only have we evidence that immortality pertains only 
 to the divine nature, but we have proof that angels are mor- 
 tal, in the fact that Satan, who was once a chief of their 
 number, is to be destroyed (Heb. 2:14). Tlie fact that he 
 can be destroyed proves that angels as a class are mortal. 
 
 Tims considered, we see that when incorrigible sinners are 
 blotted out, both immortal and mortal beings will live for- 
 ever in joy and happiness and love. — Studies in the Scrip- 
 tures, Series I, p. 187. 
 
 Thus, Mr. Russell contends that the devil and all 
 his angels are mortal, reasoning that if they can be 
 "destroyed" — annihilated — they must be mortal. "In- 
 cori'igible sinners" are to suffer the same fate. Now, 
 all this would do to believe if it were not for one 
 thing, and that is, it is not true. Satan possesses 
 inherent life, or an independent existence from God. 
 He does not depend upon the ordinary foods and 
 drink to preserve life, as a man does. The same is 
 true of demons and fallen angels. By this I do not 
 mean that either Satan or his angels are beyond the 
 control of God Almighty; for they are not. 
 
 To destroy Satan does not mean to annihilate 
 him. "Destroy" is seldom used in such a sense. I 
 will cite a few of the many passages where the word 
 is used, in order to show that annihilation was not 
 meant at all, nor was in the mind of the writer: 
 "Woe unto the shepherds that destroy and scatter 
 the sheep of my pasture" (Jer. 23:1). "O Israel, 
 thou hast destroyed thyself" (Hos. 13: 9). "Destroy 
 257 
 
258 
 
 Errors of RvfutcJJiRVi 
 
 not him with thy meat" (Rom. 14: 15). «Tre:icheth 
 the faith which once he destroyed" (GaL 1 : 23). 
 
 In none of the texts above does the word imply 
 annihilation. Tlie pastors had not annihilated the 
 Lord's people ; Israel had not annihilated itself ; a 
 man can not annihilate his brother by eating meat; 
 and Paul did not annihilate the faith of the Chris- 
 tians. The word has a figui-ative application. Often 
 those who wrote the Scriptures used poetical lan- 
 guage. Before Mr. Russell or any one el: c can prove 
 his annihilation theory, he will have to perform the 
 task of proving that "destroy" means "annihilate." 
 If he fails at this point, his creed crumbles. 
 
 When plague after plague had been visited upon 
 Pharaoh and the land of Egypt, his servants said, 
 "Knowest thou not yet that Egypt is destroyed?" 
 (Ex. 10: 7; chap. 8: 24, margin). But the land Avas 
 not annihilated; Egypt was still there. 
 
 Now let us notice Russell's application of Heb* 
 2:14. Here is the text as given in the Amercian 
 Standard Version: "Since then the children arc 
 sharers in flesh and blood, he also himself in like 
 manner partook of the same; that through death he 
 might bring to nought him that had the power of 
 death, that is, the devil; and might deliver all them 
 who through fear of death were all tlieir lifetime sub- 
 ject to bondage" (Heb. 2:14, 15). The bringing 
 of Satan "to nought" was to take place before the 
 childi'en's deliverance. Was the devil annihilated 
 when Jesus came and broke his power.? No; but 
 Jesus did bring him to nought. Said he, "I beheld 
 Satan as lightning fall from heaven" (Luke 10: 18). 
 
 "To this end was the Son of God manifested, that 
 
Win Satan and His Angels be Annihilated? 
 
 259 
 
 he might destroy the works of the devil" (1 John 
 3:8). The devil's works ai-e sin and disease and 
 death. By coming to Jesus every man can be de- 
 livered from the power of these. Tliis is destructive 
 to Satan and his kingdom. It does not annihilate the 
 imps of hell, but it overcomes their power, dispos- 
 sesses them, casts th.cm out, brings them to nought, so 
 that they no longer rule in the hearts of the redeemed. 
 Scriptures that apply only to the children of God, 
 Russell Avants to apply to every body over in a sup- 
 posed millennium. This is his creed, first, last and all 
 the tin^e. On this point he has manifested a weakness 
 that is both lamentable and strikingly evident. 
 
 But that neither Satan nor his angels are to be 
 annihilated, is proved by the following texts. Sin- 
 ners "depart into everlasting fii'e" (Matt. 25:41). 
 This is to be the future abode and punishment of 
 the devil and his angels. The term "everlasting fire" 
 suggests forcibly to us an everlasting need. The 
 fire is to burn eternally, if the word "everlasting" 
 has not lost its meaning in this one instance. 
 
 Again : "And the devil that deceived them was cast 
 into the lake of fire and brimstone, v/here are also the 
 beast and the false prophet; and they shall be tor- 
 mented day and night forever and ever [Greek, unto 
 the ages of the ages]" (Rev. 20:10). Thus, the 
 Bible declares that the devil and the false prophets 
 are to be tormented in the lake of fire and brimstone 
 forever and ever. So far is this from teaching anni- 
 hilation, that it teaches the very opposite. Any man 
 wlio can read annihilation into this passage has lost 
 all reverence for God and all respect for the Scrip- 
 tures, and has no regard for the meaning of language. 
 
260 
 
 Jlrr,,r.< of R 11.1. tell ism 
 
 "For if God spare*? n<<\ ;m.-. I> v«|ien they sinned, 
 but cast them down l<> li- ll. ;.imI . ..ni'iiitted them to 
 pits of dfirkness, to ))• r-si i \. <i milo judgment; . . . . 
 The Lord knoweth li^v. t.. tlie godlv out of 
 
 temptation, and to lsi-. |p fli.' iiiiiii;litcous under 'pun- 
 ishment unto the day ol' iu.li;iii. Mt " ( 2 Pet. 2: 9). 
 Here fallen angels ar.- . I. •.•!;. i t-.l to !.o kept in chains 
 (Coiiimon A'ersion) oi- |>lts nt' i-k ii.vss, and the phiin 
 iiiierrnce is that thev. h< I| "unrighteous" men, 
 are waiting for a fuinr-. '|n<li;in" iit. There is no anni- 
 hilation doftnne ]ier>;. Inst- .mI. tin; angels wlio sinned 
 are suffering a degi--- ><\ t..niciit. the same as the 
 rich man who went io -I" |. (<ll. .l) ..ne day on earth 
 and waked in hell. 
 
 In one place the d« in.uis s:.iil t«> .l. -us, "Art thou 
 come to destroy us?"' ( k I .-•_'+). Were they ex- 
 pecting anniliilation : >'•>. V.n- from it. Matthew 
 gives this record of ili.m: ".\rl thou come hither to 
 torment us before th' tiiii. .-" (<)i;.|.. 8:29). Their 
 destruction was con-«-i..usly f ruoiiized by them as 
 future torment. Her-' ".l- st r..y" m«I "torment" are 
 synonymous, we may s!.y. '!'<> Lk "tHrmented forever 
 and ever" is not aniiiliil:itic.ri : ;<ii<l it not, then de- 
 struction when Scri})tiii:.|l\ ;.|)|>li<(l to the punish- 
 ment of the devil, his hh^- Is. oi- t|i.; wicked, is not 
 annihilation, or extinct ion of l.< Iri^. 
 
 So Satan will not hr "liloti..! ..nt" of existence; 
 neither will his angeh. Tli' ir - t. rnHl doom is scaled. 
 The fallen angels hix- I ic-..! y l... (i "cast down," 
 and they are now in tli< ".hm^ii-ons of darkness," 
 awaiting the time wlun tie i;i-. ;.t <;od shall cast them 
 into the lake of fire, "li' i- iIk v «ill be tormented 
 with fire and brimston- toi-. \< i- :iii<l - ver — "unto the 
 
Will Satan and His Angels be Anniliilafed? 
 
 261 
 
 ages of the ages." This is tlio portion of their cup. 
 It is the cup of a rigliteous God's indignation. It is a 
 "cup" unmixed with mercy. 
 
 The devil, who received Adam and Eve, and took 
 advantage of their hberty and usurped autliority, 
 lied to them, and plunged the world into sin and 
 death, must pay for his wicked career. The angels 
 who fell and who have been the enemies of a holy God 
 must share the same fate. And this fate is not an- 
 nihilation. That would be comparative relief — a de- 
 liverance from the eternal flames of despair. 
 
 "Tormented forever and ever" in a lake of "ever- 
 lasting fire." This is as close to the doctrine of the 
 final extinction of the devil and his angels as the Bible 
 approaches. When eternity ceases ; when the cycles 
 of ages no longer revolve in the infinite future, — 
 then Satan and his angels may hope for an end to 
 their existence. 
 
 Until God changes his plans and purposes and 
 immutable decrees, we will continue to warn souls 
 of the dangers of a future and never-ending heU. 
 
CHAPTER XXXI 
 
 PUNISHMENT ETERNAL 
 
 "And those shall go away into eternal punishment: 
 but the righteous into eternal life" (Matt. 25:46). 
 
 By this time we are all familiar v,'ith Millennial 
 Dawn, second probationist, no-future-punishment, 
 annihilation, extinction-of-being theories. We have 
 heard them until our very souls abhor them with a 
 perfect hatred. We pity poor deluded souls who 
 have accepted this heresy, for we fear and tremble 
 because of their future. 
 
 On page 480 of Series \, Russell says, "Eternal 
 torment is not the wages of sin, — not the penalty 
 against man." On page 441 he calls the doctrine of 
 eternal torment "a delusion foisted upon man by the 
 great Adversary." He falsely reasons that, if eternal 
 torment were man's penalty, then Jesus would have 
 had to sufier eternal torment in order to pay the 
 price of man's redemption. But this argument is so 
 destitute of real logic that it falls for want of some- 
 thing to prop it up. 
 
 Russell says, "Death — extinction of being, is the 
 wages of sin." This death is , he goes on to explain, 
 "the second death," which is a blotting out of exist- 
 ence forever, and which avc suffer because of our own 
 personal, wilful sins. But he further says, "No 
 others than the Lord's favored 'little flock' have as 
 yet sufficient light to incur the final penalty, the 
 second death." — Vol. I, p. 145. So present, physical 
 death is not the penalty for sin. This is his premise. 
 Therefore, in order that Jesus Christ pay men's pen- 
 262 
 
Punishment Eternal 
 
 263 
 
 alty for sin and release them from the second death, he 
 must be blotted out, annihilated, become absolutely 
 extinct, be no more, for such is Russell's "second 
 death." This is IMillennial Uavv-n doctrine with the 
 cover off. I am weighing the heresy upon its own 
 balances, and it is found a gross absurdity. 
 
 The Pastor says that "eternal torment is not the 
 wages of sin, — is not the penalty against man." Will 
 he please tell us why "these shall go away into eternal 
 punishment" if not because of sin.'' Either Piussell 
 or t!;c Bible is wrong. If he could prove that "death" 
 is never used as a term for punishment, and that the 
 word means only a blotting out, there Avould be some 
 show or argument in his favor; but this he can not 
 do. 
 
 What, then, is the second death.'' Is it extinction 
 of being.? The Bible nov.hcre so defines it. "And 
 they two were cast alive into the lake of fire that 
 burneth with brimstone" (Rev. 19 : 20). "And death 
 and Hades were cast into the lake of fire. This is the 
 second death, even the lake of fire" (20: 14). "But 
 the fearful, and unbelieving, and abominable, and 
 murderers, and fornicators, and sorcerers, and idol- 
 aters, and all liars, tlieir part shall be in the lake that 
 burneth with fire and brimstone; v/hich is the second 
 death" (21 : 8). In not a single one of these, nor in 
 any other New Testament text, is the idea of utter 
 extinction of being indicated, suggested, or implied. 
 To have part in this lake of fire is declared to be the 
 second death. It remains for Millennial Dawn teach- 
 ers to prove that the soul can be annihilated by fire. 
 
 Many of the saints were burned at the stake, but 
 they died shouting, and afterwards they were seen 
 
264 
 
 Errors of Ruasellism 
 
 in the spirit-world "under the altar" (Rev. 6:9-11) 
 waiting for the rest of their brethren who should be 
 killed as they had been. Men "are not able to kill 
 the soul" (Matt. 10: 28). 
 
 Where is there just one text which teaches either 
 plainly or obscurely that the lake of fire will annihilate 
 the wicked? Nay, the very opposite is taught. "Their 
 worm dieth not, and the fire is not quenched." "And 
 he shall be tormented with fire and brimstone in the 
 presence of the holy angels, and in the presence of 
 the Lamb." How long.'' "And the smoke of their 
 torment goeth up forever and ever; and they have no 
 rest da}' and night, they that worship the beast and 
 his image" (Rev. 14: 9-11). 
 
 Are these dark sayings .f" Who is it that does not 
 have some knowledge of how fire feels.'' Who is it 
 that has not seen a lake.'' Granted that it is symbolic 
 language, does this soothe any one's fears.'' If "lake 
 of fire" is only symbol, a figure, what must the reality 
 be.'' If Jesus Christ had overdrawn here, he would 
 have been guilty of falsehood. If a "lake of fire" is 
 the most fitting figurative discription of hell, then 
 let me warn you, dear sinner, of its fearful realities. 
 
 If a man goes to hell, he is destroyed. God created 
 man for his glory. He can not fulfil his mission if 
 he neglects salvation and in consequence nmst be 
 cast off forever. His peace is destroyed; his hopes 
 are blighted ; his place on earth is no more ; he leaves 
 his honor, his wealth, everything, behind him, never 
 to return. This is "everlasting destruction." There 
 is no discharge in that war. Driven down into the 
 dark regions of the lost, he rambles about in the vast 
 domains of an under-world, with no rest for his feet, 
 
Punishment Eternul 
 
 265 
 
 not a ray of light to brighten his way — lost, lost, 
 irrecoverably lost ! He may pray for the smallest 
 favor — a "drop of water" — and it will not be granted. 
 He may look for a way out, but there will be none. 
 He may wish he had never been born, but this will 
 not clumge his awful fate. Demons may hiss and 
 howl; the wicked wretches on every hand may weep 
 and wail and gnash their teeth; but this will only 
 add to the horrors of a never-ending hell. 
 
 Go with me to the bedside of the dying Queen 
 Elizabeth, and hear her cry out, "All my possessions 
 would I give for just a moment of time." We pass 
 quickly to another, for people are dropping into 
 eternity at a fearful rate. They are crossing over 
 the line of worlds at every tick of the old wall-clock. 
 Hark! I hear an aged man, who once tasted the joys 
 of salvation, but fell away, sold his birthright, drifted 
 out on the troubled waters of confusion and sin until 
 he crossed the death-line and the Spirit left him for- 
 ever. He is dying now with fearful oaths upon his 
 burning lips. He curses the day he was born ; he 
 curses God ; he writhes and tosses on his dying couch. 
 As he nears his end and the curtain is drawn that has 
 prevented him from gazing into the infinite future, 
 he sees demons filling the room. They lay hold upon 
 his wretched soul and begin to tear it from its house 
 of clay. He knows his time is near. He calls his 
 cliild, delivers the final word, and dies with these 
 words on his quivering lips : "Do the best you can 
 with my pocketbook and with these earthly affairs, 
 I shall be in hell before tomorrow night." 
 
 "And death and Hades were cast into the lake of 
 fire. This is the second death, even the lake of fire" 
 
266 
 
 Errors of B.iK'seUU-Ti 
 
 (Rev. 20: 14). Tlie lake of fire is the secono deal •. 
 Over and over again Elder Russell tells us tliat death 
 is extinction of being, and that the best word to 
 translate "Sheol" and "Hades" is "oblivion." Accord- 
 ing to Millennial Dawnisni, when a person dies, he 
 goes into Sheol, Hades, oblivion. This is his hobby. 
 How does tliis read.'' "And extinction of being and 
 oblivion were cast into the lake of fire." Imagine 
 God casting a thing that is alrer.dy extinct, that has 
 no entity or existence, into the lake of fii*e. Hades 
 is "oblivion," Russell says, and God is going to an- 
 nihilate, blot out, oblivion, nothingness. This is 
 senseless jargon, but it fairly represents the wisdom 
 (.'') of those who cast aside plain gospel truth. 
 
 Then, RujscU teaches that "none have received 
 enough light during this age to incur the final pen- 
 alty for sin, the second dcatli, except the 'little flock.' " 
 Only those who have sinned wilfully, says he, are 
 i-cady for the lake of fire ; and, of course, none have 
 sinned wilfully during this entire gospel age unless 
 a few of the "little flock." The persecuting Emperor 
 Nero did not ; the self-righteous, hypocritical scribes 
 and Pharisees did not though Jesus called them a 
 generation of vipers, and asked how they could escape 
 the damnation of hell — Gehenna, the lake of fire. 
 This is Russellism. 
 
 According to Millennial Dawnism, no one is yet 
 finally lost. Jesus was mistaken when he said in his 
 prayer, "and not one of them [the apostles] pcrish.ed, 
 but the son of perdition" (John 17: 12). Tlie fool- 
 ish virgins, though the door was shut against them 
 once, will have another opportunity, under more 
 favorable conditions; and so they were not so "fool- 
 
Punishment Eternal 
 
 267 
 
 ish," after all. And Jude was mistaken Avhcn he 
 wrote, "Even as Sodom and Gomorrah, and the 
 cities about them, having in like manner witli these 
 given themselves over to fornication and gone after 
 strange flesh, are set forth as an example, suffering 
 the punishvient of eternal fire" (Jude 7). 
 
 The fire Jude here speaks of can not be the fire 
 that destroyed tliose cities of the plains, for that fire 
 was not eternal. Eternal fire is fire that burns un- 
 ceasingly, everlastingly. Therefore in one sentence 
 Jude. connects tlieir overthrow with eternal punish- 
 ment. This settles it. There is no future probation 
 for the Sodomites. If there is, then there may be for 
 the angels that sinned, mentioned in the preceding 
 verse. And if the fallen angels are to have a second 
 probation, who can tell but that th.e devil himself, 
 tlie prince of tlic legions infernal, will liave another 
 chance during the millennium.? 
 
 But Jude writes of others whose probation had 
 passed and left them desolate. "Woe unto them! 
 for they went in the way of Cain, and ran riotously 
 in the error of Balaam for hire, and perished in the 
 g.iinsaying of Korah. These are they who are hidden 
 rocks in your love-feasts when t::ey feast with you, 
 shepherds that without fear feed themselves; clouds 
 witlsout water, carried along by winds ; autumn trees 
 without fruit, twice dead, plucked up by the rooi~;; 
 wild w.i ves of the sea, foaming out their own shame ; 
 wandering stars, for whom the blackness of d'ukness 
 hath been reserved forever" (Jude 11-13). Perhaj^s 
 Millennial Dawnists think these "wandering stars"' 
 will get homo some daj', and that these trees "hvice 
 dead, plucked up by the roots," will yet live, grow, 
 
268 
 
 Errors of Russellism 
 
 and flourish over in the "golden age" ; but the Book 
 teaches otherwise. Jude's testimony is that the 
 "blackness of darkness hath been reserved [for them] 
 forever." 
 
 In a word, the angels that sinned, the Sodomites, 
 Gomorrahitcs, etc., those who followed the example of 
 wicked Cain, the Balaamites, those gainsa3^ers in the 
 days of Korah, the "wandering stars," the "twice- 
 dead" class, etc., are all being held over under chains 
 of darkness unto the judgment of the great day, and 
 the only hope held out to them is, "for whom the 
 blackness of darkness hath been reserved forever." 
 Oh fearful doom! "Outer darkness: there shall be 
 weeping and gnashing of teeth." 
 
 For a fuller treatise of the subject of hell and 
 everlasting punishment, in which all the principal 
 texts bearing on the subject, both positive and nega- 
 tive, are rightly considered and applied, get the pam- 
 phlet, "Hell and Everlasting Punishment." Price 
 lO^J, Gospel Trumpet Co., Anderson, Ind. 
 
CHAPTER XXXII 
 
 THE KINGDOM ETERNAL 
 
 "For thus shall be richly supplied unto you the 
 entrance into the eternal kingdom of our Lord and 
 Savior Jesus Christ" (2 Pet. 1: 11). 
 
 God's kingdom is eternal. It was foretold by the 
 prophet Daqiel: "Tlic God of heaven shall set up a 
 kingdom, which shall never be destroyed, .... and 
 it shall stand forever" (2:44). The Lord and his 
 church are now doing business for eternity. "Behold, 
 now is the acceptable time: behold, now is the day of 
 salvation" (2 Cor. 6:2), God's kingdom came to 
 earth in power on Pentecost, and it has been steadily 
 increasing ever since. It has suffered more or less 
 violence at the hands of its persecutors, but it has 
 never been destroyed. It is an eternal kingdom. Its 
 elements are eternal. Its King is eternal (1 Tim. 
 1:17); salvation, the mode of entrance, is an eternal 
 salvation (Heb. 5: 9). The birth of the Spirit puts 
 us into this kingdom (John 3:5), and this birth is 
 obtained through faith and obedience to the truth 
 (1 Pet. 1 : 22, 2'6) ; and those who believe on the Son 
 of God have everlasting life, and shall not come into 
 condemnation, but are passed from death into life 
 (John 3:36): "he that liveth and believeth . . . . 
 shall never die" (chap. 11: 26). 
 
 We are translated from the power of darkness 
 into the kingdom of God through the forgiveness of 
 sins (Col. 1:12-14), All who have had their sins 
 forgiven have been taken into the kingdom. This 
 kingdom experience gives its subjects "power to 
 269 
 
270 
 
 Errors of Russellism 
 
 tread on serpents and scorpions, and over all the 
 power of tlie enemy" (Luke 10: 17-20). "For what- 
 soever [or whosoever] is begotten of God overcometh 
 the world: and this is the victory that hath over- 
 come the world, even our faith. And who is lie that 
 overcometh tlie world but he that believeth that 
 Jesus is the Son of God?" (1 John 5:4, 5). All 
 true believers are born of God (5:1), hence are 
 world-over comers. 
 
 This kingdom of overcoming saints had its begin- 
 ning at Pentecost, it has continued its conquests and 
 victories to this day, and it shall have no end. "For 
 unto us a child is born, unto us a son is given; and 
 the government shall be upon his shoulder: and his 
 name shall be called Wonderful, Counselor, Miglity 
 God, Everlasting Father [Heb., Father of eternity]. 
 Prince of peace. Of the increase of his government 
 and of peace there shall be no end, upon the throne 
 of David, and upon his kingdom, to establish it, 
 and to uphold it with justice and with righteousness 
 from henceforth even forever" (Isa. 9: 6, 7), 
 
 The "son" that was given was Jesus Christ. He 
 is the Governor of his kingdom. When he came to 
 earth, he was raised up to sit on David's throne, and 
 he built again the tabernacle of David, which had 
 fallen down. This, of course,, is poetical and figur- 
 ative language, but Mr. Russell is bent on literaliz^ 
 ing here. Compare Acts 15 : 14-17. Dear reader, 
 let me say to 3'ou, that this idea of a future 1,000- 
 year reign in which Christ is to rear up a Jewish 
 polity, build up old ancient Jerusalem, and sit upon 
 a literal throne of judgment, is an old crystalized 
 delusion. When did Christ ascend to the throne.'' 
 
The Kingdom Eternal 
 
 271 
 
 It \vas when he shook of? the shackles of death, laid 
 aside the shrouding of the tomb, and went into 
 heaven. Here is the direct statement of the apostle 
 Peter inspired by the Holy Ghost on Pentecost : 
 
 "Therefore [David] being a prophet, and knowing 
 that God had sworn with an oath to him, that of the 
 fruit of his loins, according to the flesh, he would 
 raise up Christ to sit on his throne; he seeing this 
 before spake of the resurrection of Christ, that his 
 soul was not left in hell [Hades], neither his flesh 
 did see corruption. Tliis Jesus hath God raised up, 
 whereof we all are witnesses. Therefore being by 
 the right hand of God exalted, .... For David is 
 not ascended into the heavens : but he saith himself, 
 The Lord said unto my Lord, Sit thou on my right 
 hand, until I make thv foes thy footstool (Acts 2: 
 30-35). 
 
 This is plain. Jesus ascended into the heavens, 
 took his scat on the right hand of God, as a king, 
 and he is to remain there until all his enemies are 
 conquered. 
 
 Paul agrees with Peter's testimony to a word. In 
 writing about the resurrection of the dead, he said: 
 "Then cometh the end, when he shall deliver up [not 
 set up] the kingdom to God, even the Father; when 
 he shall have abolished all rule and all authority and 
 power. For he must reign, till he hath put all 
 enemies under his feet" (1 Cor. 13:24<, 25). Paul 
 here shows that Jesus' reign is to expire when he shall 
 have "abolished all rule rnd all autliority and power." 
 Russell says that Christ's reign will have just begun. 
 According to Russell, all Gentile dominion must ex- 
 pire this year (1914). Gentile kingdoms are to be 
 
272 
 
 Errors of RiisselUsm 
 
 "ground to powd'or and utterly removed, no place 
 being found for tliem (A. D. 191-i)." — Millennial 
 Dtiii'iu Vol. II, ]). 140. If tins were to have happened, 
 tlien Clivi.st's reign would expire this year; for Paul 
 says Christ will "dcii-rcr up flw hhigdom .... when 
 he sliall have aboiislicd rM ;u!c rv.d ;dl authority and 
 power." But, according to itliliennial Dawn, tlie 
 kingdom was just recently set up (1878), and it is 
 to continue under the kingship of Christ a thousand 
 years, or nine hundred and sixty-three years after 
 the Gentile kingtionis a;-e "gi-ouud to powder and 
 utterly removed." 
 
 Christ is now on his throne in heaven. He is the 
 King of saints. He now reigns over them, and mean- 
 time he is extending his mighty conquests into every 
 land. His enemies are not all conquered yet, and 
 therefore he must conn'nue to reign: he must reign 
 until his er.cmies are made Iiis footstool. "Then Com- 
 eth the end, when he shall deliver up the kingdom 
 to God, even the Father." This official act, if we may 
 so term it, is to be done wlien all eneiircs are de- 
 stroyed. The last one of these is death ( 1 Cor. 1 5 : 
 26). This final victory is to be characterized by the 
 resurrection of the dead. This is exactly it; no 
 more and no less. These are the very words of Paul 
 immediately following his desci'iption of the change 
 from mortality to immortality, and from corruption 
 to incorruption : "Death is swallowed up in victory. 
 O death, where is thy victory" (1 Cor. 15:54, 55). 
 
 Up until this time the earthly phase of the king- 
 dom will continue. The kingdom of heaven, like a 
 great drag-net, has been let down into the earth to 
 gather souls for eternity. Gospel ministers and the 
 
Tlic Kingdom Eternal 
 
 273 
 
 church are now dr.iii-;;iiiii;- t!iv n.-f in every direction, 
 fisliing wherever tli'-r-- -..v luuspects of catching 
 souls. Jesus said to hi.-; tir?f. a})ostles, "Follow me, 
 and I v.ill in-ikc you tisli.;r.« of men." They followed 
 him, and he put tli. oi t.. ji-;hin^ right away, and the 
 work has continued •.•v.-.- sin.;;-. These fishers of men 
 h.'ive multiplied thous.iii.l,- of fiuies over, and their 
 numbers are still iiu i<.-.-.siiii;-. Soon the gospel net 
 will be dragged to Hi.; -Iio,-. .< « liore time and eternity 
 meet, and tlie final s.-| ..i i ;. i ion will be made. This 
 will end all things toin|>or.il. 'I'lu n we shall enter into 
 the kingdom celesti^ii. TIh-s.j mortal houses of clay 
 will "dissolve," or ".tliMngcd," and we shall be 
 "clothed upon with (»m- lionso »hich is from heaven." 
 
 Our future and t.t>,'rii;tl inlioiitance is not in this 
 time-world. Jesus w. nt. to li. .ivcn to prepare a place 
 for the faithful (Jolui U:-_'. .•{). It is "an inherit- 
 ance incorruptible, an. I un.l.-iil.-d. and that fadeth not 
 away, reserved in li. av. ii" (1 I'et. 1:4). Xo, this 
 old world is not the .H. rnal [mhuo of the saints. God's 
 everlasting kingdoiv. i- imt to remain here alwa^'s. 
 
 "These all died in t'aiili. not having i-cceived the 
 promises, but havin;Lr s. .-n tli.^ni and greeted thera 
 from afar, and having cont". - -i.-d that they were stran- 
 gers and pilgrims on th.- .aitli. For they that say 
 such things make it nianitt;st that they are seeking 
 after a country of their ou n. And if indeed they had 
 been mindful of that country from which they went 
 out, they would hav.> had opportunity to return. 
 But now they desin^ a Letter country, that is, a 
 heavenly: wherefon: <;.>d is not ashamed of them, to 
 be called their god: for \\o hatli prepared for them 
 a city" (Hcb. 11 : 
 
274 
 
 Errors of Run sell ism 
 
 Here \vc find \]\at the faithful patriarchs i\nd 
 saints of old sought and looked for a better country, 
 a heavenly country, and that they were strangers 
 and pilgrims on this earth. This is evidence that 
 they were not at home here and did not feel at home 
 nor contented with the earthly prospect as a future 
 and eternal inheritance. 
 
 The apostle Peter confirms the foregoing thought 
 in the following words: "Beloved, I bescccli you as 
 sojourners and pilgrims, to abstain from fleshly 
 lusts, which war against the soul" (1 Pet. 2:11). 
 
 Mr. Russell says, "the New Jerusalem and the New 
 Heavens are synonymous, signifying tlie ncv/ sjuri- 
 tual ruling power." — Vol. HI, p. 258. This does 
 not compare favorably with the testimony of truth. 
 Jolm saw tlie new Jerusalem come down from God 
 out of heaven. This city the angel declared to be 
 the bride, the Lamb's wife (Rev. 21:9, 10). The 
 bride is the universal church of God (2 Cor. 11 : 1, 2; 
 Rom. 7:4; John 3:28, 29; Rev. 19:7-9). This 
 bride, or church, composed of the millions of re- 
 deemed souls, must have, when they are raised from 
 their graves, an eternal dwelling-place. 
 
 When we speak of this resurrected company, we 
 do not think of things mythical or intangible. Heaven 
 is a place as well as a state. With this thought in 
 mind Peter wrote, "But, according to his promise, 
 we look for new heavens and a new earth, wherein 
 dwelleth righteousness" (2 Pet. 3: 13). The apostle 
 had just described the destruction of this material 
 earth and the aerial heavens above it. That this 
 destruction will be actual and literal is shown in a 
 previous chapter. It is only reasonable that Peter, 
 
Tlie Kingdom Eternal 
 
 275 
 
 after foretelling such a consummation, would also 
 say something about a world to come. This he did. 
 There are, he said, to be "new heavens and a new 
 earth, wlierein dwelleth righteousness." 
 
 There is no use in tr^'ing to turn this language into 
 a dreamy or symbolic monstrosity. No other than a 
 literal interpretation accords with the facts in the 
 case. The apostle is not visionary here. He is stat- 
 ing plain facts in plain prose. He bases his prophecy 
 upon the promise of his Lord. "According to liis 
 promise, we look for new heavens, and a new earth." 
 Jesus declared, "Blessed are the meek; for they 
 shall inherit the earth" (Matt. 5: 5). The prophecy 
 in Isa. 66 : 22 shows very plainly that the new heavens 
 are not the inhabitants who are to live on the new 
 earth. "For as the new heavens and the new earth, 
 which I will make shall remain before me, saith Jeho- 
 vah, so shall your seed and your name remain." 
 Hence the kingdom of God will dwell in the new heav- 
 ens and the new earth that Jehovah will make. "I 
 GO to prepare a place for you," Jesus said. He went 
 to heaven. Our mansions eternal will therefore be 
 in heaven. "Eternal in the heavens." 
 
 "And I [John] saw a new heaven and a new earth: 
 for the first heaven and the first earth are passed 
 away; and the sea is no more (Rev. 21: 1). This is 
 not symbolic language. Though John wrote much 
 of his revelation in SAanbolic style, he necessarily had 
 to depart from this rule at times because of a lack of 
 proper symbols. Who can imagine a fit symbol to 
 represent the general resurrection of tlie dead, the 
 final judgment, the passing away of the earth, and 
 the vision of the new? There are none. John wrote 
 
276 
 
 Errors of Russellism 
 
 in common literal style in liis description of the resur- 
 rection, of the judgment, of the earth fleeing away, 
 and of the new heavens and earth coming to view 
 (see Rev. 20: 11-15; 21: 1). 
 
 The new Jerusalem is the people of God. The new 
 earth will be their eternal home. Our entrance into 
 that heavenly country is termed entering into the 
 kingdom eternal. Paul wrote of it in this manner: 
 "The Lord Avill deliver me from every evil work, and 
 will save me unto his heavenly kingdom: to whom be 
 the glory for ever and ever (2 Tim. 4: 18). It will 
 be a kingdom of righteousness exclusively. No sin, 
 no devil, no sorrow, sickness, pain nor death will ever 
 invade that celestial realm. "And there shall in no 
 wise enter into it anything unclean, or he that maketh 
 an abomination and a lie ; but only they that are writ- 
 ten in the Lamb's book of life" (Rev. 21 : 27). "And 
 lie shall wipe away every tear from their eyes ; and 
 death shall be no more ; neither shall there be mourn- 
 ing, nor crying, nor pain, any more: the first things 
 are passed away" (verse 4). Over on the shores of 
 that fair and heavenly clime we shall greet our loved 
 ones who have gone before us; there we shall meet 
 all the faithful luminaries of every age from Adam 
 to the end of time; and, more blessed still, we shall 
 meet the Christ who redeemed us by his precious 
 blood. Halleluiah ! 
 
 "When this life is all over 
 And we have crossed the dark river, 
 
 Shining angels will greet us on heaven's fair shore, 
 To conduct us to mansions 
 So wondrously glorious, 
 
 Where trials and troubles shall ever be o'er." 
 
The Kingdom Eternal 
 
 277 
 
 These are comforting woi'ds to the soul. They 
 bring cheer and consolation in the darkest hours of 
 earth's pilgrimage. "Then shall the King say unto 
 them on his right hand, Come, ye blessed of my 
 Father, inherit the kingdom prepared for you from 
 the foundation of the world" (Matt. 25: 3i). What 
 a glorious invitation is this ! 
 
 Reader, it will pay you well to invest your all now 
 and become a living subject of tliis kingdom of peace, 
 whose door of mercy is now open. Time is flying. 
 Eternity is looming in sight. It is only a step to 
 the grave. For yow to look back over an ill-spent 
 life and neglected opportunities after you have 
 crossed over the line of worlds, will mean an eternal 
 regret to your soul. "Be not deceived; God is not 
 mocked: for whatsoever a man soweth, that shall 
 he also reap." "As is the sowing, so is the reaping." 
 
 Do not be deceived with millennial dreams. You 
 have a chance now to enter into the kingdom of heaven 
 by the new birth and thus escape God's awful wrath. 
 
 "Now unto the King eternal immortal, invisible, 
 the only God, be honor and glox-y for ever and ever. 
 Amen" 
 
THE REVELATION EXPLAINED 
 
 By F. G. Smith 
 
 The stupendous scenes witnessed by the apostle John on 
 the lonely isle of Patmos constitute a rich source of prophetic 
 truih. Those who have failed to understand the book of 
 Rcveiatiou on account of the symbolic language used will 
 be greatly benefited by the author's explanation of the 
 
 ExpIasES Chapter by Chapter. 
 
 The author takes the Revelation chapter by chapter and 
 gives a very clear explanation of tiie verses. The foiiov.'irig 
 subjects are treated in an interesting and instructive man- 
 ner: 
 
 The Marvel ous DevclopiTient of t!)e Prophecies from the 
 Time of Their Delivery on the Isle of Patmos— The Estab- 
 lishment and Growth of Christianity- -Rise of Mohammed- 
 anism in the Eastern Empire — Of the Papacy in the Western 
 Division — Of Protestantism — The Civil History of the 
 Territory Comprising the Ancient Roman Empire until th'.^ 
 End of Time — The Conflicts and Triumphs of the Redeemed 
 until the Final Judgment, and their Eternal Reward and 
 Home in the "New Heavens and New Earth." 
 
 The book has three special diagrams and is inde:;ed for 
 reference. 
 
 459 pages. Size, 5 x 714. Cbth, $1.C0. 
 
 GOSPEL TRUMPET COMPANY, 
 
 Anderson, Indiana. 
 
THE HOLI SPIRIT AND Umm SriKiid 
 
 By D. 0. Teasley 
 
 This book is written to explain the Holy Spirit; his 
 leadings, operations, etc., and to expose the workings of the 
 spirits of devils. It shows how the present Holy Ghost dis- 
 pensation is superior to past dispensations, what the work 
 of the Spirit consists of, how he may be interfered with, 
 and how to know the leadings of the Holy Spirit. 
 
 A Few of the Chapter Headings 
 
 Part I.— The Presidency of the Holy Spirit— Office Work 
 of the Holy Spirit — Baptism of the Holy Ghost and Fire — 
 Seal of the Spirit — Leadings of the Holy Spirit — Fruits or 
 the Spirit — Sin Against the Holy Spirit. 
 
 Part li. — Evil Spirits — Possessed with Devils — Spiritual- 
 ism — Christian Science — Accusing Spirits — Hypnotism — ■ 
 Spirit of Free Love — Doubting Spirits. 
 
 379 pages. Cloth, $1.G0. 
 
 WHAT SHALL i DO TO BE SAVED? 
 
 By E. E. Byrum 
 
 The object of this book is to awaken the sinner to his 
 condition, to point out the source of deliverance, and to 
 teach him how to obtain the experience of salvation. The 
 snares and deceptions of the enemy of souls are pointed 
 out. Helpful and encouraging instruction is given. 
 
 Contains 200 pages, 19 full-page, original Illustrations. 
 Paper, 25 cents. Cloth, 50 cents. 
 
 GOSPEL TRUMPET COMPANY, 
 
 Anderson, Indiana. 
 
The Sabbath and the Lord's Day 
 
 By H. M. Higgle 
 
 The origin of the Old Testament Sabbath (seventh day) 
 observance is clearly shown. The different chapters tell 
 when the Sabbath was first enjoined upon man; that it was 
 of a ceremonial nature — a type of spiritual rest in Christ — 
 and was abolished by his coming. It also shows that the 
 Jewish Sabbath was not commanded to be observed in the 
 Christian dispensation. 
 
 The book is designed to convince seventh day observers 
 of the fallacy of their position. "The Sabbath and the 
 Lord's Day" contains teaching on a subject greatly mis- 
 understood. Everybody should get a copy and read it. 
 
 Illustrated. 238 pages. Paper, 25 cents. Cloth, 50 cents. 
 
 Man: His Present and Future 
 
 By H. M. Higgle 
 
 Questions concerning the state of man after death and 
 after the resurrection are everywhere asked and discussed 
 by the thoughtful as well as by the careless. Here is a book 
 that will prove interesting and truly instructive to those 
 who are anxious to know what the Scriptures teach on these 
 and kindred subjects. The doctrine of materialism is con- 
 sidered and proved to be wrong. A chapter is devoted to 
 Hades, the abode of spirits between the death of the body 
 and the judgment. This book makes clear by the Word of 
 God the Scriptural truth of final and Everlasting Punish- 
 ment. 
 
 206 pages. Cloth, 50 cents. 
 
 GOSPEL TRUMPET COMPANY, Anderson, Indiana. 
 
200 Genuine Instances of 
 
 Part I of this book of 51 1 pages consists of two hundred 
 remarkable instances of heaHng by divine power. Only 
 those testimonies were accepted that could be verified by 
 living witnesses. Instances are given of the healing of 
 rheumatism, catarrh, consumption, nervous prostration, 
 heart-trouble, complication of diseases, broken bones, pain- 
 ful accidents, and other numerous ills to which humanity 
 is subject. Those who had spent everything for medicines 
 and physicians were made whole by trusting their cases to 
 the Great Physician. Persons pronounced incurable by 
 doctors and given up to die by friends are now well and 
 strong. Cancerous growth has been stayed in its course 
 and its effects destroyed. 
 
 Part II explaining the doctrine of divine healing, treats 
 the subject in a way that will enable the readers to grasp 
 faith for healing. Helpful advice to those seeking heaHng is 
 given. 
 
 Qiapter XX, "Counterfeits of Divine Healing," and 
 Chapter XXI, "Forty Objections and Questions Answered," 
 are particularly interesting as they frustrate the false claims 
 of so-called healers and those who oppose the work of the 
 Divine Physician. 
 
 Cloth. SI 1 pages. Size, 5x7. $1.00. 
 GOSPEL TRUMPET COMPANY, Anderson, Indiana. 
 
 Compiled and arranged by A. L. Byers. 
 
Stfirtliii^ fncidents md Experiences 
 in the Giiristian Life 
 
 By E. E. Byrura 
 
 It is a book of soul-stirring narratives that will interest both 
 old and young, saved and unsaved. 
 
 It Tells of Answers to Prayer on Land and Sea 
 
 These are related in such an attractive and fascinatirig 
 style that the reader, whether Christian or non-Christian, is 
 at once captivated. The former receives a great inspira- 
 tion of faith, while the latter is seized with an almost 
 irresistible desire to read farther, and by so doing he be- 
 comes betler acquainted with God and his dealings witfi 
 his people. This better acqainiance leads him to accept 
 Christ as his personal Savior. 
 
 The Incidents Are Striking, Reliable, and True 
 
 The author has had a wide experience in his extensive 
 travels in home and foreign lands, and in this book he gives 
 to the reader something that is 
 
 Interesting and Inspiring 
 
 and that will bring one in closer touch with God and arouse 
 in one a determination to rise above discouragements and 
 to be courageous in times of adversity. YOU WILL WANT 
 IHE BOOK. 
 
 414 pages. Cloth. Price, $1.00. 
 
 GOSPEL TRUMPET COMPANY, Anderson, Indiana. 
 
CHRISTIAN BAPTISM 
 
 TTie Lord's Supper, and Feet-WasKing 
 
 By H. M. Riggle 
 
 The writer plainly shows by Scripture and by other 
 re!ic-.ble evidence that baptism by immersion is the only 
 method practised in the early Christian church, ihe truth 
 concerning the Lord's Supper and feet-washing is given 
 in a comprehensive and convincing manner. False hum.an 
 teachings and heresies of today are exposed, and the Bible 
 wr.y is set forth. 
 
 Here Are Some cf the Subjects Covered in the Book 
 
 Part I. Baptism 
 
 Scriptural Testimony and Examples of Immersion — 
 Sprinkling Not Baptism — ^The Voice of History — Infant 
 Baptism — Proper Candidates for Baptism — ihe Design of 
 Baptism — Born of Water and of the Spirit — John's Baptism. 
 
 Part II. The Lord's Supper 
 What Constitutes the Lord's Supper — Did Christ and 
 His Disciples Eat the Passover? — When Was the Lord's 
 Supper Instituted? — What It Teaches — Who Are Worthy? 
 
 Part III. Feet-Washing 
 
 Feet-washinc Com.manded — Christ Instituted It — ^Time 
 and Place of Its Institution — To Be Observed in Public 
 Assembly of Saints — The Religious Aspect of Feet-wash- 
 ing — Delivered to the Churches by the Apostles — Historic 
 Proof. 
 
 Bound in cicth. 263 pages. 50 cents. 
 
 GOSPEL TRUMPET COMPANY, 
 
 Anderson, Indiana. 
 
Wfcat tlie Bible Teaches 
 
 By F. G. Smith 
 
 Read What Different Well Known EvangelisU 
 Say of this Book 
 
 "I gladly recommend it to all wlio desire a more thorough 
 and comprehensive knowledge of what the Bible teaches." 
 
 "It enlightens the mind, feeds the soul, and is a strength 
 to faith in Christ." 
 
 "It teaches how to attain the higliest possible standard 
 of Cliristian experience." 
 
 "It gives a clear explanation of practically all the great 
 fundamentals or doctrines of the Bible." 
 
 "It is free from narrow or sectarian ideas. The teaching 
 It advances is equally applicable in all parts of t!ie world." 
 
 "The language is simple and plain, the subject-matter is 
 presented in such a way as to be witliin easy grasp of the 
 average person, yet the richest and deepest trutlis are set 
 forth." 
 
 "It is a most convincing volume." 
 
 "It inspires one to a closer walk with God." 
 
 "Those who fail to secure a copy will certainly miss a rich 
 treat of good things." 
 
 "The purchaser of this book will receive a storehouse of 
 abundant supplies for the soul." 
 
 "I would suggest that young workers study it page by 
 page until its points are mastered." 
 
 "My sincere wish is that it may be translated into all 
 languages and be read by the whole world." 
 
 "The book contains so much that is vital that It would be 
 good if every truth-seeker could possess a copy." 
 
 "Wliat the Bible Teaches" contains 576 pagres, size 5x7 
 Inches. Bound in wine-colored cloth, stamped in g°old. Price 
 91.00. 
 
 GOSPEL TRUMPET COMPANY. Anderson. Indiana. 
 
EVOLUTION OF CHRISTIANITY 
 
 or Origin, Nature, and Development of the 
 Religion of the Bible 
 
 By F. G. Smith 
 
 Christianity the Only Successful Reiigion 
 
 The various leliKious epochs of Old Testament liistory are 
 Bhown to be but necessary steps in the unfolding- of a grand 
 redemptive scheme culminating in Christianity. 
 
 Christianity is proved to be tlie only successful religion 
 for the moral elevation and redemption of mankind: for it 
 alone contains a perfect ethical standard and endures tlie 
 rational test. Its marvelous success in benefiting: men wher- 
 ever the Bible has gone with its message of love is vividly 
 portrayed. 
 
 Worshiping Nature Implanted by the Creator 
 
 The universal prevalence of religious sentiments is traced 
 to its true source in a worshiping nature implanted in man 
 by the Creator, though his efforts to find a true God and under- 
 stand his relations with the human race have always been 
 a failure until illuminated by the light of divine revelation. 
 Such a revelation has been given gradually, in accordance 
 with the retiuirements of human nature, and has found a 
 permanent record in tlie Christian Scriptures. 
 
 What the Book Contains 
 
 Man'a Mental and Moral 
 Constitution 
 
 The Religious Nature 
 
 Conscience 
 
 The Mental Faculty 
 
 Kecessity and Nature of the 
 Divine Revelation 
 
 Necessity of Divine Revela- 
 tion 
 
 Essential Character of a 
 Divine Revelation 
 
 God's Covenant with Abra- 
 ham 
 
 The Revelation to Israel 
 Nature %nd Object of the 
 Law 
 
 The Moral System of Clirist 
 The Gospel Secret of Re- 
 generation 
 Practical Christianity 
 
 Influences, Conflicts, and Ulti- 
 mate Triumphs of 
 Christianity- 
 General Influences of Chris- 
 tianity 
 
 Progress in the Social State 
 True Religion in All the 
 
 Ages 
 False Religion 
 Modern Christianity 
 The Perfect State 
 
 Cloth, 354 pag-es. Size, 5x7. Price, $1.00. 
 
 GOSPEL TRUMPET COMPANY. 
 
 Anderson, Indiana. 
 
THE CHRISTIAN CHURCH 
 Its Rise and Progress 
 
 By H. M. Higgle 
 
 Some of the grandest, most beautiful truths relating to 
 the cliurch, a.yainst which tlie "pates of Iiell shall not prevail," 
 presented from a distinctly Scriptural standpoint — truths 
 that encourage the heart and feed the soul. 
 
 Traces the Chusxh in All Ages 
 
 The book is a Biblical trace of the church under four 
 principal divisions or ages. 
 
 1 — Morning- Ligflit 3 — Protestant Ag-e of Sects 
 
 2 — Papal Ag-e 4 — Evening' Time 
 
 In striking- review there pass before the reader the main 
 events of the splendid triumphs of primitive Christianity, the 
 g-athering darkness of the Catholic Apostasy, and development 
 of the man of sin. The great reformers, Luther, Wyclif, Huss, 
 Wesley, and others are seen at work; Daniel's wonderful 
 vision of the prophetic image is explained, also the dragon 
 and the beast of prophecy and revelation. Several frank testi- 
 monies of leading Protestants are quoted to show that Baby- 
 lon, the great, is indeed fallen. 
 
 False Doctrine Exposed 
 
 "The Christian Church" shows tlie uselessness and error 
 of mere external church organization and reveals the one 
 church, the Lamb's bride, in her glorious beauty, simplicity, 
 and power. The latter part portrays the work yet before the 
 chui-ch in fulfilling the third angel's prophecy that the ever- 
 lasting' g-ospel shall be carried to men of every kindred, tongue, 
 people, and nation. 
 
 488 pag-es. Cloth bound. Price, ?1.00 postpaid. 
 
 GOSPEL TRUMPET COMPANY. Anderson. Indiana. 
 
WR^T IS THE SOUL? 
 
 By D. S. W ai-nor 
 One hundred scriptures nrovin- ti at man r'^f^^'^^f a 
 spiritual and immortal element called 11. e sr'iil. ;'. e s;.m i:, ii-id 
 tlie inner m.an, whicli troes to Gud at tiie ileatii oi lue Ijouy. 
 The same also proved by early cliu:tli lustory. 
 
 82 pag'es. Paper, 10 cents. 
 
 HELL AND EVERLASTING PUNISHMENT 
 
 By H. M. Riffgle 
 
 It is surprising: liov,' many believe the teichiniz-s of tlioee 
 Ts-ho stek to overthrovN- the doctrine of everlasting; punishment. 
 Conviuce a man that he will simply be blotic '; out of exist- 
 ence and thus be freed from the sense of c .ernal misery, 
 and in many cases he prefers a life in the plc.-..sures of sin. 
 This booklet gives Bible teachinss tliat there is a hell, and 
 that the wicked will be punished. 
 
 64 paores. Paper, 10 cents. 
 
 THE CHURCH OF GOD; 
 
 or. V/hat Is the Church and What Is Not 
 By D. S. "Warner 
 
 The author gives Scriptural authority on wliat constitutes 
 the church that Christ built called the c .i-rch of God. He 
 f-ives numerous references showing who is l.ead of the church, 
 v.hen it was built, who are members, etc. .\n instructive 
 work to hand to th.ose who do not know about the one church. 
 32 pa&es. 5 cents each. 4C cente a dozen. 
 
 TWO WORKS OF GRACE 
 
 By H. M. Riggle 
 
 After showing the Bible standard of Justification, the 
 author takes ii.p Sin in Two Forms and The Atonement a 
 Double Remedy. lie gives examples of the two works 
 fio'n the Bible, also selections from the v.^ritings of the 
 apostles urging the disciples to obtain the second grace. 
 90 pagres. Paper, 10 cents. 
 
 THE MILLENNIUM 
 
 By C. TV. Kaylor 
 
 This excellent little booklet completely overthrows the 
 false theory of an a?re to come, and positivelv proves, hv 
 plain Scripture texts, that there is no room for a millennium. 
 30 rag-es. 5 cents eaoli. 40 cents a dozen. 
 
 GOSPEL TRUMPET COMPANY, Anderson. Indiana. 
 
Date Due 
 
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