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R1611 : page 2 

He came to my desk with a quivering lip— 

The lesson was done— 
"Dear teacher, I want a new leaf," he said; 

"I have spoiled this one." 
In place of the leaf, so stained and blotted, 
I gave him a new one, all unspotted, 

And into his sad eyes smiled— 

"Do better now, my child." 

I went to the throne with a quivering soul— 

The old year was done— 
"Dear Father, hast thou a new leaf for me? 

I have spoiled this one." 
He took the old leaf, stained and blotted, 
And gave me a new one, all unspotted, 

And into my sad heart smiled— 

"Do better now, my child." —Selected. 
R1605 : page 2 

Dear Readers, we wish you all a very happy 
and prosperous new year. Although the times 
are unfavorable, money scarce, etc., we trust 
that He that feedeth the fowl of the air and 
clotheth the grass of the field will provide for 
our necessities in food and clothing;— giving 
us the needful strength and opportunity to 
"provide things honest in the sight of all 
men." Let us "seek first [chiefly] the Kingdom," 
and make our calling and election sure, 
remembering that "All things work together 
for good to them that love God, that are called 
according to his purpose." 

Although you know it, we will put you in 
remembrance of the fact that joy comes not 
with temporal abundance, but that godliness 
with contentment is great gain. The happy and 
the holy are more often the poor of this world, 
rich in faith, and heirs of the Kingdom. 
Therefore let us pray:— 

"Give me a calm, a thankful heart, 

From every murmur free." 
Let us not envy those more prosperous. Let 
us count and recount our own blessings, and 
then our hearts will overflow with thankfulness 
to the Giver of every good and every perfect gift. 

"Truth, how precious is the treasure! 
Teach us, Lord, its worth to know. 

Vain the hope and short the pleasure 
Which from other sources flow." 

page 2 


We are rejoiced by the promptness of a large 
number of our readers this year, in the matter 
of renewals of WATCH TOWER subscriptions;— 
not only those responses which contain payment, 
but also those which ask a continuance 
on our List as the "Lord's Poor." To these 
last we would say, You are very welcome to 
the TOWER, dear friends. We rejoice that the 
Lord's bounty permits us as his stewards to 
continue to serve you and all with "meat in 
due season," from his storehouse. 

To all we would say: Your kind words of 
appreciation are very refreshing and encouraging. 
Not that we labor for human approval, 
—for we seek only the "well done" of the 
heavenly Master,— but if in the path of duty 
we have the encouragement of fellow servants 
of the Royal Priesthood our joy is complete; 
for thus the coldness and opposition of others 
is much more than offset. 

Aside from those letters which contain questions 
requiring answers, we hope that our eight 
thousand correspondents will accept this as a 
reply to their welcome letters— together with 
the change of date upon the address tag, which 
will indicate the renewal of their subscription. 
Your letters are attentively read and greatly 
appreciated by us; and the many requests for 
prayer are remembered by name at our family 
gathering around the throne of grace. "Brethren, 
pray for us." 

Many TOWERS will stop with this issue, if 
subscribers are not heard from; for we do not 
wish them to go where not wanted, and a postal 
card is surely within the reach of all. 


Our mailing-privilege for our tracts has 
been temporarily suspended by the Post Office 

R1605 : page 3 

VOL. XV. JANUARY 1, 1894. NO. 1. 


EVEN the dullest minds are becoming convinced 
that there is something peculiar 
about our day; that the civilization of competition 
—a selfish civilization— has been tried 
in the balances of experience and is found 
wanting; that the more general the intelligence 
on that line, the sharper the competition between 
the classes whose selfish interests oppose 
each other; and that, as iron sharpens iron, so 
the selfish energy of each class sharpens the 
opposing class, and makes ready for the great 
"day of slaughter"— the utter wreck of the 
present social structure. 

Worldly people not only see the great "battle" 
approaching, but they see that the skirmishing 
is already beginning all along the line 
—in every civilized country and on every imaginable 
issue. Their attitude is well described 
by our Lord's words;— "Men's hearts failing 
them for fear and for looking after those things 
which are coming on the earth."— Luke 21:26. 

The child of God sees the same things; but, 
being forewarned of them, he knows their import, 
their foreordained blessed results. Therefore 
he can lift up his head and rejoice, realizing 
that these dark clouds are the harbingers 
of coming Millennial blessings— that they 
mark the approach of the deliverance of God's 
saints, their exaltation to power as God's Kingdom, 
and the blessing of all the families of the 
earth through that Kingdom. 

It may be claimed with truth that the world 
as a whole never was so rich as to-day; that 
the masses never lived so comfortably as to-day 
—never were so well housed, clothed and 
fed as to-day. But we answer: (1) The taste 
of luxury which the masses have had has only 
whetted their appetites for more; and (2) the 
things considered luxuries thirty years ago are 
esteemed necessities of life under the higher 
intelligence to which "the day of the Lord's 
preparation" has awakened the world. 

When the world was generally asleep, the 
aristocratic class ruled it with comparative 
ease; for not only ignorance, but superstition 
also, assisted. If the people began to awaken 
religiously, and to question the power of pope 
and clergy, the aristocracy reproved them for 
their ignorance on religious subjects and awed 
them into submission to one or another party. 
If the people began to get awake on political 
questions, and to doubt the propriety of submitting 
themselves to the rule of some particular 
family— if they questioned the greater ability 
of some "royal" family to rule, or its right 
to perpetuate its control through unworthy 
members— aristocracy, always fearing some 
abridgment of its "vested rights," has upheld 
even insane royalty, lest, if the principle were 
overthrown, the people should get awake, and 
aristocracy should suffer directly or indirectly. 

Hence, royalty and aristocracy appealed to 
pope and clergy— expecting from them the 
favor, co-operation and support which they received: 
the ecclesiastics assured the people 
that their kings and emperors ruled them by 
divine appointment, and that to oppose their 
rule would be to fight against God. 

R1605 : page 4 

But now all this is changed: the people are 
awake on every issue— political, religious and 
financial— and are challenging everything and 
everybody; and financial, political and religious 
rulers are willing to sacrifice each other 
for self-interest, and are kept busy guarding 
their own peculiar interests, often opposing 
each other to gain popular support. 

Look at Papacy: note her attitude toward 
the French Republic— her praise of and friendship 
for republican principles. Who does not 
know that Papacy has been more insulted and 
opposed by France than by any other nation— 
by the present Republic, too? Who cannot 
see that the policy of Rome is to-day, as it always 
has been, hierarchical and monarchical, 
and opposed to the liberties of the people? 
Yet now Papacy extols the Republics of France 
and the United States to win the sympathies 
of the people and to hide the records of history. 
Her design is to draw to herself the 
opposing classes, deceiving both. 

The German government has felt the influence 
of the pope's smiles and kind words for 
its enemy, France. The growth of socialism, 
too, bids it beware of overthrow at home, and in 
dire necessity the German government appeals 
to the Roman Catholic party for aid in legislation 
to checkmate the Socialist party. The 
price of the support is: the repeal of laws 
framed some years ago expelling Jesuits, a class 
of Romish intriguers and clerical politicians 
which has been expelled or restrained by nearly 
every civilized nation. And now it seems 
that Germany must take back the Jesuits to restrain 
the Socialist influence. 

On the other hand, Italy, Mexico, Brazil 
and other strongly Roman Catholic nations 
are awaking to the fact that the Jesuits had 
drained their treasuries and were the real rulers 
and owners of everything, and now they are 
removing their yokes and confiscating their 
wealth to the use of the despoiled people. 

It is only a question of time, place and expediency 
—this matter of Church and State 
fellowship. Each is for itself, and tolerates 
the other only for use. It is a selfish union, 
and not a benevolent one for the improvement 
of the people. 

The union between money and politics is 
of a closer sort, because, if the rulers be not 
wealthy, they hope to be so soon. Vested rights 


must support government; for, without government 

vested rights would soon be divested. 

And governments must support vested rights 

for similar reasons. Indeed, there is great force 

in the argument that the poorest government 

is very much better than no government. 

All can see as quite probable, that which the 
Bible declares will soon be; viz., that although 
wealth and religion will unite with the governments 
for their mutual protection, all will by 
and by fall together before the poor and discontented 

Already the power is in the hands of the 
masses in Europe; already they see that their 
condition is an almost hopeless one, so far as 
any rise above present conditions is concerned: 
the few have the power, the honor, the wealth, 
and the brains and education to hold on to 
these. They see no hope under present social 
regulations, and they want a change. Some 
hope for the change by moderate means; as, 
for instance, the Belgian general strike, which 
stagnated all business, to secure political privileges. 
The success of that strike has encouraged 
the masses of Austria-Hungary to hope 
for similar political privileges by a similar 
method; and such a strike is now threatened 

Others seem to realize that in any mental 
struggle the educated and wealthy classes have 
the advantage; and that, in the end, only a 
revolution of force will succeed. These are 
as yet a small minority, but very active. In 
Spain, France, England, Germany and Austria, 
as well as in Russia, crazy anarchists fruitlessly 
dash themselves to pieces against the ramparts 
of society. Why do not the masses overturn 
the present social order and establish a new 
and more equitable one? 

Because as yet they are only half awake, and 
do not realize their power; because they are 
yet held by the chains of reverence— true and 
superstitious; and because they lack competent 
leaders in whom they can have confidence. 
Reverse the order of the classes and their 
numbers— put the educated and wealthy ones 


in the place of the poor, and the poor of to-day 
in the place and power of the rich, and 
there would be a world-wide revolution within 
a week. 

It will probably be some twelve years or so 
future; but sooner or later the masses will get 

thoroughly awake, the chains of reverence, 
true and false, will break, the fit leaders will 
arise, and the great revolution will be a fact. 

In the United States the case differs considerably 
from what it is in Europe. Place 
the masses here upon the same footing with 
those in Europe, and there would be a revolution 
immediately; because the masses here are 
more intelligent— more awake. The restraining 
power here is a different one. Here, not 
only has prosperity been great, but opportunities 
to rise to competency or even wealth 
have been so general that selfishness has kept 
the masses in line,— in support of vested rights, 
etc., under the present social arrangement. 

But the present financial depression shows 
how quickly the sweets of the present arrangement 
might become the bitter of a social 
revolution, if once the hopes and opportunities 
of accumulating wealth were taken out of the 

The farmers of the West, who eagerly mortgaged 
their farms and promised a large interest 
for the favor, and who in some instances 
speculated with the money, are now many times 
angered almost to anarchism when the mortgages 
on their farms are foreclosed according 
to contract. 

Miners, artisans and laborers are embittered 
in soul as they see wages drop and their hopes 
of owning little homes of their own vanish. 
They realize that somehow they must forever 
be dependent upon the favored few possessed 
of superior brains and more money, who, with 
machinery, can earn daily many times what 
their employees, who operate their machines, 
can earn. Love and the grace of God are 
either lacking or at least none too abundant 
in their hearts, and selfishness in them inquires, 
Cannot I get at least a larger share of the results 
—the increase? Must the law of supply 
and demand bring the teeming human race 
increasingly into competition with each other, 
and above all into competition with machinery? 
If so, the lot of the masses must grow 
harder and harder, and the blessings of inventive 
genius and mechanical skill, while at present 
employing the masses in their construction, 
will become a curse as soon as the world's demands 
have been supplied— which time is not 
a great way off. 

No wonder that the poor masses fear the 
power of money, brains and machinery, and 
seek unitedly to strike against them. The organizations 
and strikes, which are now so 
general, are not so much attempts to grasp a 

larger share of the necessities and luxuries of 
life, as a fear of losing what they now enjoy 
and of being carried farther than ever from 
the shore of comfort and safety;— for they 
realize that the tide of prosperity which lifted 
them to their present level is already turning. 

This is evidenced by the recent coal strike 
in England. Some years ago the miners, by 
a general strike, secured an advance of wages 
of 40 per cent; and the recent strike was against 
a reduction of 25 per cent of this. 

The miners fought with desperation, realizing 
that defeated now would presently mean 
a still further reduction. The mining district 
was reduced to starvation, and many died of 
hunger rather than work for less pay now, and 
still less by and by. A London Press dispatch 
describes matters in few words, thus:— 

"All the relief now being generously poured 
into Yorkshire and Lancashire will not prevent 
the famine there getting worse each week. 
Correspondents on the spot describe the condition 
of thousands in the West Riding as fireless, 
foodless, shoeless, naked, and the whole 
district as one seething mass of misery. The 
death rate has gone up to something dreadful. 
What a crushing blow this long suspension has 
dealt industries of every description can be 
guessed by the fact that the seven principal 
railways, which are coal carriers, show a diminution 
of receipts in the past seventeen weeks 
of $9,000,000." 

It should be noticed, too, that the greatest 
unrest prevails where there is the greatest intelligence, 
and where there has been the greatest 
prosperity for the past thirty years. As 
the United States and Great Britain have been 
the most prosperous, and the peoples of these 


have the greatest general intelligence and 
freedom, so these have suffered most from 
financial depression, and in these strikes have 
been most frequent. 

Every one is moved to pity at the thought 
that in these, the two most civilized and most 
wealthy nations, some should starve for the very 
necessities of life. Yet so it is. In London 
there have been several deaths reported from 
starvation, and official reports from Chicago 
state that 1119 persons recently slept upon 
the stone floors of the public buildings, being 
without better provision. The same state of 
want prevails elsewhere, but to a less extent. 
Chicago got the most of this class by reason 

of the prosperity enjoyed by that city during 
the Columbian Exposition. So the United 
States as a whole suffers most just now, and has 
the greatest number of unemployed, because 
until recently it has been so prosperous that 
millions came from less favored lands and are 
now stranded here. 

We have mentioned one principal cause of 
the present and coming world-wide trouble to 
be, the competition of human and mechanical 
skill, resulting in the oversupply of the human 
element— hence the nonemployment of many 
and the reduced wages of the remainder; and 
we have seen that although temporary relief 
will soon come, and prosperity soon again prevail 
on a lower level, yet, the conditions remaining 
the same, the difficulty will become 
greater and greater and another spasm of depression 
will come which will bring wages to 
a yet lower level, and so on. This is, so to 
speak, the upper millstone. 

But we might mention another important 
factor in this depression; viz., money. Gold 
and silver have been the money of the civilized 
from the days of Abraham (Gen. 23:16) 
until recently. Now gold is the only standard, 
silver being used as a subsidiary coin for 
fractional change only. 

While other men were using their brains, 
and knowledge in general was on the increase, 
the wealthy men, "financiers," used theirs also, 
and of course in their own interest. They 
reasoned, truly, that the more abundant the 
wheat or any other commodity the cheaper it 
is— the less valuable— and so with money: 
the more there is of it the less valuable it 
is— the less of labor and other things each 
dollar will purchase. They saw that if silver 
should be demonetized and gold made the only 
standard of money value, every gold dollar 
would gradually become worth two, because 
money would then be only half as plentiful: 
for twice as many people would struggle 
for it. This scheme of the European money-lenders 
was forced upon the nations of Europe, 
because all are borrowers and were obliged to 
comply and make their bonds payable, with 
interest, in gold. The influence of this extended 
to the United States and compelled a 
similar policy here, to the injury of all except 
those who have money at interest. 

The shrinkage of the value of labor and the 
produce of labor of every sort one half, to the 
gold standard, is making it twice as difficult to 
pay off mortgages and other debts previously 
contracted. The farm and the labor on it 

shrink in value, but the mortgage does not. 
It increases in weight; for under the changed 
conditions the interest is more than twice as 
burdensome as when contracted. This is the 
lower millstone. 

"The law of supply and demand" is bringing 
these two millstones very close together, 
and the masses who must pass between them 


in competition are feeling the pressure severely, 
and will feel it yet more. 


Do not people of intelligence see these matters? 
and will they not prevent the crushing 
of their fellows less favored or less skilled? 

No; the majority who are favored either by 
fortune or skill are so busy doing for themselves 
—"making money"— diverting as much as 
possible of the grist to their own sacks, that 
they do not realize the true situation. They 
do hear the groans of the less fortunate and 
often give, generously, for their aid, but as 
the number of "unfortunate" grows rapidly 
larger, many get to feel that general relief is 
hopeless; and they get used to the present 
conditions and settle down to the enjoyment 
of their special blessings and comforts, and, 


for the time at least, forget the troubles of 
their fellow creatures,— their brethren after 
the flesh. 

But there are a few who are well circumstanced 
and who more or less clearly see the 
real situation. Some of these, no doubt, are 
manufacturers, mine owners, etc. These can 
see the difficulties, but what can they do? 
Nothing, except to help relieve the worst cases 
of distress among their neighbors or relatives. 
They cannot change the money standard accepted 
by the civilized world. They cannot 
change the present constitution of society and 
destroy the competitive system in part, and 
they realize that the world would be injured 
by the total abolition of competition without 
some other power to take its place to compel 
energy on the part of the naturally indolent. 

Should these few who see the difficulty and 
desire to curtail the operations of the law of 

competition attempt to put their ideas into 

force in their own mills, they would soon become 

bankrupt. For instance, suppose that 

the manufacturer had in his employ fifty men 

at an average wage of $2.00 per day of ten 

hours. Suppose that, under the present business 

depression, caused by "money stringency" 

and "overproduction," his orders decreased 

so that one fifth of his men were idle. 

Suppose, then, that instead of discharging any 

of them he should decrease the hours of labor 

two hours, and make eight hours a day's labor 

at the same price as before. What would be 

the consequence? He would lose money, lose 

credit, become a bankrupt, and bring upon 

himself the curses of the creditors injured by 

his failure, who would charge him with dishonesty. 

His influence would be lost, and 

even his neighbors and relatives formerly assisted 

by him would suffer, and reproach him. 

It is evident, therefore, that no one man or 
company of men can change the order of society; 
but it can and will be changed by and 
by for a perfect system based, not upon selfishness, 
but upon love and justice, by the Lord's 
power and in the Lord's way, as pointed out 
in the Scriptures. 

We have heretofore shown that the Scriptures 
point out a radical change of society. Not a 
peaceful revolution, by which the errors of the 
present system will be replaced by wiser and 
more just arrangements, but a violent removal 
of the present social structure and its subsequent 
replacement by another and satisfactory 
one of divine arrangement. 

We do not say that there will be no patching 
of the present structure before its collapse. 
On the contrary, we assert that it will be 
patched in every conceivable manner. We 
expect many of these patchings during the next 
fifteen years— female suffrage, various degrees 
and schemes of Socialism and Nationalism, etc.; 
but none of these will do, the patches upon 
the old garment will only make its rents the 
more numerous, and its unfitness for patching 
the more apparent. 


Shall we, then, advocate the revolution or 
take part in it, since we see that thus God has 
declared the blessings will come? 

No, we should do neither. God has not revealed 
these things to the world, but to his 

saints; and the information is not for the 
world, but for his consecrated people. And 
this class the Lord directs to "live peaceably;" 
not to revolutionize, but to be "subject 
to the powers that be;" not to avenge themselves 
on those who legally oppress them, but 
to wait for the justice which they cannot secure 
peaceably. "Wait ye upon me, saith 
the Lord, until the day that I rise up to the 
prey: for my determination is to gather the 
nations, that I may assemble the kingdoms, to 
pour upon them mine indignation, even all 
my fierce anger: for all the earth [symbol of 
society] shall be devoured with the fire of my 
zeal. For then [after the complete destruction 
of the present social structure or symbolic 
"earth"] will I turn to the people a pure 
language, that they may all call upon the name 
of the Lord, to serve him with one consent." 
(Zeph. 3:8,9.) Let God's people trust him 
even while they see the waves of trouble coming 
closer and closer. God is both able and 
willing to make all things work for good to 
those who love him— the called ones according 
to his purpose.— Rom. 8:28. 

R1607 : page 8 

To those who are not of the saints, but who 
are seeking to deal justly and who are perplexed 
on the matter, we say: The Lord had 
you in mind, and has sent you a message, which 
reads: "Seek righteousness, seek meekness: 
it may be that [in consequence] ye shall be 
hid [protected] in the day of the Lord's anger." 
--Zeph. 2:3. 

The probabilities are that, in harmony with 
the Apostle's prediction and figure (1 Thes. 5:3), 
the present trouble or pang of travail 
will gradually pass away, and be followed by 
another era of moderate prosperity, in which 
the worldly will measurably forget the lessons 
now somewhat impressed upon them. But let 
all who are awake remember that each succeeding 
pang may be expected to be more severe, 
until the new order of things is born; 
and let each seek, so far as possible, to live and 
deal according to the rules of love and justice, 
the principles of the new dispensation shortly 
to be introduced. 

R1607 : page 8 



[Continued from our last.] 


"It is an unmitigated evil and the veriest 
social and national curse. Much of our national 
and domestic degradation is due to this 
pernicious caste system. Young India has been 
fully convinced that if the Hindoo nation is 
once more to rise to its former glory and greatness 
this dogma of caste must be put down. 
The artificial restrictions and the unjust— nay, 
in many cases, inhuman and unhuman— distinctions 
of caste must be abolished. Therefore, 
the first item on the programme of social 
reform in India is the abolition of caste and 
the furtherance of free and brotherly intercourse 
between class and class as also between 
individual and individual, irrespective 
of the accident of his birth and parentage, but 
mainly on the recognition of his moral worth 
and goodness of heart. 

"Freedom of intermarriage. Intermarriage, 
that is marriage between the members of two 
different castes, is not allowed in India. The 
code of caste rules does not sanction any such 
unions under any circumstances. Necessarily, 
therefore, they have been marrying and marrying 
for hundreds of years within the pale of 
their own caste. Now, many castes and their 
subsections are so small that they are no larger 
than mere handfuls of families. These marriages 
within such narrow circles not only prevent 
the natural and healthy flow of fellow-feeling 
between the members of different classes, 
but, according to the law of evolution, as now 
fully demonstrated, bring on the degeneration 
of the race. The progeny of such parents go 
on degenerating physically and mentally; and, 
therefore, there should be a certain amount of 
freedom for intermarriage. It is evident that 
this question of intermarriage is easily solved 
by the abolition of caste. 

"Prevention of infant marriage. Among 
the higher castes of Hindoos it is quite customary 
to have their children married when they 
are as young as seven or eight, in cases not very 
infrequent as young as four and five. 


"Evidently these marriages are not real 
marriages— they are mere betrothals; but, so 
far as inviolability is concerned, they are no 
less binding upon the innocent parties than actual 
consummation of marriage. Parties thus 
wedded together at an age when they are utterly 
incapable of understanding the relations between 
man and woman, and without their consent, 
are united with each other lifelong, and 
cannot at any time be separated from each 
other even by law; for the Hindoo law does 
not admit of any divorce. This is hard and 
cruel. It often happens that infants that are 
thus married together do not grow in love. 
When they come of age they come to dislike 
each other, and then begins the misery of their 
existence. They perhaps hate each other, and 
yet they are expected to live together by law, 
by usage and by social sentiment. You can 
picture to yourselves the untold misery of such 
unhappy pairs. Happily, man is a creature of 
habits; and providence has so arranged that, 
generally speaking, we come to tolerate, if not 
to like, whatever our lot is cast in with. But 
even if it were only a question of likes and dislikes, 
there is a large number of young couples 
in India that happen to draw nothing but 
blanks in this lottery of infant marriage. In 
addition to this serious evil there are other 

R1608 : page 8 

evils more pernicious in their effects connected 
with infant marriage. They are physical and 


intellectual decay and degeneracy of the individual 
and the race, loss of individual independence 
at a very early period of life when 
youths of either sex should be free to acquire 
knowledge and work out their own place and 
position in the world, consequent penury and 
poverty of the race, and latterly the utterly 
hollow and unmeaning character imposed upon 
the sacred sacrament of marriage. These constitute 
only a few of the glaring evils of Hindoo 
infant marriage. On the score of all these the 
system of Hindoo infant marriage stands condemned, 
and it is the aim of every social reformer 
in India to suppress this degrading system. 
Along with the spread of education the 
public opinion of the country is being steadily 
educated; and, at least among the enlightened 
classes, infant marriages at the age of four 
and five are simply held up to ridicule. The 

age on an average is being raised to twelve and 
fourteen; but nothing short of sixteen as the 
minimum for girls and eighteen for boys would 
satisfy the requirements of the case. Our highest 
ideal is to secure the best measure possible; 
but where the peculiar traditions, customs and 
sentiments of the people cannot give us the 
best, we have for the time being to be satisfied 
with the next best and then keep on demanding 
a higher standard. 


"The Hindoo marriage laws and customs 
were formulated and systematized in the most 
ancient times; and, viewed under the light of 
modern times and western thought, they would 
require in many a considerable radical reform 
and reasoning. For instance, why should 
women in India be compelled to marry? Why 
should they not be allowed to choose or refuse 
matrimony just as women in western countries 
are? Why should bigamy or polygamy be allowed 
by Hindoo law? Is it not the highest 
piece of injustice that, while woman is allowed 
to marry but once, man is allowed (by law) to 
marry two or more than two wives at one and 
the same time? Why should the law in India 
not allow divorce under any circumstances? 
Why should a woman not be allowed to have 
(within the lifetime of her husband) her own 
personal property over which he should have 
no right or control? These, and similar to 
these, are the problems that relate to a thorough 
reform of the marriage laws in India. 
But, situated as we are at present, society is 
not ripe even for a calm and dispassionate discussion 
on these— much less than for any acceptance 
of them, even in a qualified or modified 
form. However, in the no distant future 
people in India will have to face these problems. 
They cannot avoid them forever. But, 
as my time is extremely limited, you will pardon 
me if I avoid them on this occasion. 

"Widow marriage. You will be surprised to 
hear that Hindoo widows from among the 
higher castes are not allowed to marry again. 
I can understand this restriction in the case of 
women who have reached a certain limit of 
advanced age, though in this country it is considered 
to be in perfect accord with social 
usage even for a widow of three score and five 
to be on the lookout for a husband, especially 
if he can be a man of substance. But certainly 
you can never comprehend what diabolical 
offense a child widow of the tender age often 

or twelve can have committed that she should 

be cut away from all marital ties and be compelled 

to pass the remaining days of her life, 

however long they may be, in perfect loneliness 

and seclusion. Even the very idea is 

sheer barbarism and inhumanity. Far be it 

from me to convey to you, even by implication, 

that the Hindoo home is necessarily a 

place of misery and discord, or that true happiness 

is a thing never to be found there. 

Banish all such idea if it should have unwittingly 

taken possession of your minds. 

[Continued in our next.] 




THE book of Genesis opens with the grandest 
theme that ever occupied the thoughts 
of created intelligences; the Work of God, in 
bringing into being the material universe, and 
peopling it with organic, conscious life. The 
style and manner of treatment are in harmony 
with the grandeur of the theme. In few and 
powerful strokes, the progressive stages of the 
work are pictured to the mind, on a scale of 
magnificence unparalleled in writings human 
or divine. 

It is much to be regretted that these characteristic 
traits of the account of the Creation, 
shadowing forth its impenetrable mysteries in 
broad and general outlines, should have been 
overlooked in its interpretation. This sublime 

R1608 : page 10 

Epic of Creation, with its boldly figurative 
imagery, and poetic grandeur of conception 
and expression, has been subjected to a style 
of interpretation, suited only to a plain and 
literal record of the ordinary occurrences of 
life. Hence, not only its true spirit, but its 
profound teachings, have been misconceived 
and misinterpreted; and its exhibition of the 
mysteries of creative power, which science 
traces in its own observation of Nature, have 
been confounded with popular misapprehensions, 
irreconcilable with the well-known facts 

of science. 

A reconciliation of the Biblical account with 
the facts of Geological science has been attempted 
on a false theory; namely, that the 
several stages in the earth's formation took 
place in an assumed interval of time between 
the first and second verses; an interval of vast 
and indefinite length, unnoticed by the sacred 
writer. During this interval, the successive 
processes in the formation of the earth was 
completed, and the successive orders of vegetable 
and animal life, the remains of which are 
found imbedded in its strata, were brought 
into existence and perished; that the account 
of the present state of things on the earth's 
surface begins with the description in the second 
verse, representing the chaotic condition 
of its surface after the last of its great internal 
convulsions; and what follows, in verses 3-31, 
occurred in six natural days of twenty-four 

The objections to this theory are: 

1. There is no foundation for it in the sacred 
writer's statement. He gives no intimation 

of such an interval. It is thrust in, where 
there is no indication that it was present to his 
mind, and no reason for it in the connection. 

2. It assumes that the sacred writer has not 
given us an account of the Creator's work, but 
only of a part of it; that for unknown ages 

the earth was peopled with vegetable and animal 
life, of which no record is made. 

3. It is without support in the facts ascertained 
by science. Scientific investigation 

shows that no such convulsion, as is assumed 
in this theory, occurred at the period preceding 
the creation of man. 

Hence the latest advocates of this theory are 
driven to the assumption, that what is revealed 
in verses 3-3 1 has reference only to a small 
area of western Asia; being nothing more than 
the reconstruction of that little segment of the 
earth's surface, broken up and thrown into 
confusion by an internal convulsion, and the 
creation there of the new orders of vegetable 
and animal life that now occupy the globe. 

On this supposition, the earth had already 
enjoyed the full light of the sun for ages, before 
the work of the first day (verse 3) began. 
Even then all around this little tract, the earth 
was in a blaze of light; but over this tract dense 
mists shut out the rays of the sun. God said: 
"Let there be light!" The mists grew thinner, 
letting in sufficient light for the time, 
though not enough to disclose the forms of the 
heavenly orbs, which were not seen there till 

the fourth day, though visible everywhere else. 
Then follow, in rapid succession of single days, 
the formation of continents and seas, the 
clothing of the earth with vegetation, and the 
peopling of it with the various classes of irrational 
animals, and finally with Man. 

The infinite God has not revealed his work 
of creation on such a scale as this; and its proportions 
are better suited to the conception 
of the timid interpreter, stumbling at minute 
difficulties and seeking to evade them, than to 
the grand and fearless exposition of his work 
from God's own hand. 

4. It is an unworthy conception of the 
Creator and of his work. Why was the work 
of creation extended through six natural days, 
when a single divine volition would have 
brought the whole universe into being, with 
all its apparatus for the support of life, and its 
myriads of living beings? Its extension through 
six successive periods, of whatever duration, 
can be explained only by the operation of those 
secondary causes, which the structure of the 
earth itself proves to have been active in its 
formation, requiring ages for their 

It is now established, beyond question, that 
the earth we inhabit was brought into existence 
many ages before man was created. During 
these ages it was in process of formation, 

R1608:page 11 

and was gradually prepared, under the divine 
direction, for its future occupation by man. 
In those vast periods, succeeding each other 
in long procession, it was fitted up for his 
abode by accumulations of mineral wealth 
within its bosom. These processes required 
ages for their completion, as represented in 
the sacred narrative, and recorded by the divine 
hand in the successive strata enveloping 
the earth, and marking the progressive stages 
of its formation.* 

* "Every great feature in the structure of the planet 
corresponds with the order of the events narrated in the 
sacred history."— Prof. Silliman, Outline of Geological 
Lectures, appended to Bakewell's Geology, p. 67, note. 
"This history furnished a record important alike to philosophy 
and religion; and we find in the planet itself the 
proof that the record is true" (p. 30). 

R1609:page 11 

The writer has no claim to speak as a geologist, 
and does not profess to do so. He 
takes the teachings of geology as given us by 
eminent masters of the science, entitled to 
speak on its behalf. But, speaking as an interpreter 
of God's Word, and taking their representation 
of their own science, he sees no 
discordance between the two records, which 
the same divine Author has given us in his 
Word and in his works. The former, when 
rightly interpreted, is in perfect accord with 
the latter, when truly exhibited. And geologists 
themselves assert that the Word of God, 
so interpreted, is in harmony with the teachings 
of their science. This alone is sufficient 
to satisfy the candid and conscientious inquirer. 
But they assert, also, that the divine 
Word explains the divine work, while the divine 
work confirms the divine Word. Moreover, 
no human philosophy could have discovered, 
or conjectured, what is here revealed.* 
The divine record was made when science had 
not yet penetrated the mysteries of Nature; 
when the earth's record of its own history 
was still buried deep in its enveloping strata, 
and had been read by no human eye. As, 
therefore, no one witnessed the scenes described, 
or had read the "testimony of the 
rocks," the written account, if true, as science 
admits it to be, must have been of superhuman 

The successive stages in the account of the 
Creation are as follows:— 

1. The act of bringing matter into being. 

Its condition as "waste and empty," and subjection 
to the divine influence imparting to it 
its active properties. Production of light, as 
the first effect of this imparted action. + 

2. Separation of the fluid mass into waters 
above and waters below. 

3. Separation of land and water on the 
earth. Vegetation, beginning with its lowest 

4. Sun, moon and stars. 

5. Animal life, beginning with inhabitants 
of the waters, the lowest in the scale, and 
winged species on the land. 

6. Terrestrial animals, in ascending grades. 
Man, and his dominion over all.++ 

These periods of creative activity, and the 
cessation that followed, were presented to the 
mind of the sacred writer under the familiar 
symbolism of the six days of labor and the 
seventh of rest. This was a natural and intelligible 
application of it; the word day, the 

simplest and most familiar measure of time, 
being used in all languages for any period of 
duration, of greater or less extent; and it is 
specially appropriate in such a style of representation 
as we find in this chapter. 

The six days of labor, and the seventh of 
rest, having been adopted as the symbolism 
under which these sublime mysteries are revealed, 
whatever properly belongs to it, and 

*"No human mind was witness of the events; and no 
such mind in the early age of the world, unless gifted 
with superhuman intelligence, could have contrived such 
a scheme;— would have placed the creation of the sun, 
the source of light to the earth, so long after the creation 
of light, even on the fourth day, and, what is equally 
singular, between the creation of plants and that of animals, 
when so important to both; and none could have 
reached to the depths of philosophy exhibited in the 
whole plan."— Dana, Manual of Geology, art. Cosmogony, 

+Styled cosmical in distinction from solar light. 

++"In this succession," says Prof. Dana (Manual of 
Geology, as above, p. 745), "we observe not merely an 
order of events, like that deduced from science; there is 
a system in the arrangement, and a far-reaching prophecy, 
to which philosophy could not have attained, however 

R1609 : page 12 

is essential to its full expression, is pertinent 

to the writer's object. Each period being represented 

by a "day," its beginning and end 

are described in terms proper to represent a 

day: "there was evening and there was morning." 

This was necessary, in order to preserve 

the symbolic representation. 

It should be observed that the sacred writer, 
throughout this account, represents things 
under forms of expression most easily apprehended 
by the common mind. The narrative 
was given to instruct, and not to perplex and 
confound, the common reader, as it would have 
done if expressed in scientific forms, adapted 
to a higher stage of culture than the Bible requires, 
or could properly presuppose, in its 

Such a view of the sacred narrative exalts 
our conception of the divine Architect, and of 
his work. He who inhabits eternity has no 
need to be in a hurry. With him, a thousand 
years are as one day. It was not till ages of 
preparation had passed away, that his purposes 

found their entire fulfilment, and his work its 
completed unity, in the creation of man. 

According to the distinguished teachers of 
science— Professors Silliman, Guyot and Dana 
—the account of the creation recognizes two 
great eras, an inorganic and an organic, consisting 
of three days each; each era opening 
with the appearance of light, that of the first 
being cosmical, that of the second solar for 
the special uses of the earth.* 

It need not be supposed that the sacred 
writer read in these wonderful revelations all 
the mysteries which they contain, or that they 
were seen by those to whom the revelations 
were first addressed. It was not necessary that 
he or they should be made wise in physical 
learning beyond the wants of their time; and 
the symbolism itself conveyed all the instruction 
they needed. -T. J. CONANT. 

*"I. Inorganic era: 
1st Day.— LIGHT cosmical. 

2nd Day.— The earth divided from the fluid around, or 

3rd Day.— 1. Outlining of the land and water. 
2. Creation of vegetation. 

II. Organic era: 
4th Day.-LIGHT from the sun. 
5th Day.— Creation of the lower order of animals. 
6th Day.— 1 . Creation of Mammals. 2. Creation of Man." 
—Dana, Manual of Geology, p.745. 

page 12 




R1609 : page 12 

LESSON I., JAN. 7, GEN. 1:26-31; 2:1-3. 

Golden Text— "And God saw every thing that he had 
made, and, behold, it was very good."— Gen. 1:31. 

VERSES 26-30. "And God said, We will 
make man in our image, after our likeness," 
etc. The plural form of the pronoun used 
here calls to mind the statement of John 
with reference to "the only begotten Son of 
God," "the beginning of the creation of 
God," "the first born of every creature," 
that "he was in the beginning [of creation] 
with God;" that "all things were made by 
him, and without him was not any thing 
made that was made"— 1 John 4:9; Rev. 3:14; 
Col. 1:15,16; John 1:2,3. 

Man was created in the image and likeness 
of God, having mental and moral faculties 
corresponding, so that he could appreciate 
and enjoy communion with his 
maker, for whose pleasure he was created. 
"Male and female created he them," not 
only for the propagation of the race, but also 
that the twain might find their happiness 
complete in their mutual adaptability to 
each other and to God. Their dominion was 
to be the whole earth, with all its products 
and resources and all its lower forms of life 
—a wide and rich domain affording ample 
scope for all their noble powers. 

VERSES 31; 2:1,2. "And God saw all 
that he had made, and behold, it was very 
good." The physical earth was very good. 
It was a good storehouse of valuables for 
his intelligent creature, man; a good field 

R1609 : page 13 

for the exercise of his powers; a good place 
for his discipline and development; and 
finally a good and delightful home for his 
everlasting dominion and enjoyment. And 
so with the whole material universe, all of 
which was answering the ends of its creation; 
and so with all the laws which God had 
set in operation, all of which were wise and 
good and for the ordering, perpetuity and 
development of the purposes of their great 
designer. And so also with man, God's intelligent 
creature, created in his own image 
and likeness. Truly he was very good— 
morally, intellectually and physically— a likeness 
which God was not ashamed to own 
and to call his son.— Luke 3:38. 

VERSE 3. "And God blessed the seventh 
day and hallowed it; because on it 

he rested from all his work which God in 
making created." Here God established the 
order of sevens— an order of time to be 
observed throughout his plan subsequently. 
Six periods of equal length were to constitute 
the working days, and the seventh was 
the appointed period of rest. To this principle 
he subjected his own course in the 
work of creation. No special reference is 
here made to the seventh day of the week; 
but rather to the seventh period in any 
future division of time which his plan might 
indicate. In conformity with this principle 
the seventh day was appointed to the Jews 
under the law as a day of rest, a sabbath. 
So also their seventh week, seventh year 
and their culmination in the Jubilee or Sabbath 
year were on the same principle. (See 
likewise the seventh millennium or seventh 
thousand-year day is to be a Sabbath, a 
blessed and hallowed day of rest; for so 
God appointed in his ordering of time. 

We have heretofore shown, and will in 
some future volume of M. DAWN again 
present the evidences, that the seventh day 
of God's rest, which began just after man's 
creation, has continued ever since, and is to 
continue one thousand years into the future 
—to the full end of Christ's Millennial reign 
—in all a seven-thousand-year day. During 
this long day Jehovah God rests— avoids interference 
with the operation of the laws 
under which originally he placed all his 
earthly creation. (See Heb. 4:3,10; John 5:17.) 
He rests from or ceases his direct 
work, in order to let Christ's work of redemption 
and restitution take its place and 

R1610 : page 13 

do its work as a part of his divine plan. 

If thus the seventh day be a period of 
seven thousand years, it is but reasonable to 
say that the six days of creation preceding 
were also periods of seven thousand years 
each. Thus the entire seven days will be a 
period of forty-nine thousand years; and the 
grandly symbolic number fifty, following, 
speaks of everlasting bliss and perfection 
in full harmony with the divine plan. 

It will be well to notice in connection 
with this lesson the general disposition of 
teachers and Lesson Papers toward the 
theory of evolution;— denying that God 
made man in his own image; claiming that 

he was practically only a step above the 
orang-outang. Mark such teachings. They 
are misleading and contrary to the ransom. 
For if Adam were not created in God's image, 
then the account of his trial and fall 
(See next lesson) is nonsense; and if man 
did not fall a ransom would be absurd, and 
a restitution (Acts 3: 19-21) would be a 
most undesirable thing. 

If the Evolution theory be true, the Bible 
is false; if the Bible is true, the Evolution 
theory is false: there can be no middle 
ground. We affirm that the Bible is true. 

R1610 : page 13 


LESSON II., JAN. 14, GEN. 3:1-15. 

Golden Text— "For as in Adam all die, even so in 
Christ shall all be made alive."— 1 Cor. 15:22. 

In the brief text of this lesson we have 
recorded the cause and beginning of all the 
woes that have afflicted humanity for the 
past six thousand years. It was not a gross 
and terrible crime that brought the penalty 
which involved us all, but a simple act of 
disobedience on the part of our first parents 
against the righteous and rightful authority 
of an all-wise and loving Creator, the penalty 
of which act was death. 

This was the extreme penalty of the divine 
law, and its prompt infliction for the 
very first offense— an offense too, which, in 
comparison with other sins that have since 
stained the race, was a light one— is a clear 
declaration of the Creator that only a perfectly 
clean creation shall be accounted 
worthy to abide forever. A celebrated photographer 
will not permit a single picture 
to leave his gallery which is not up to the 
standard of perfection, even if the party for 
whom it was taken is pleased with it. Every 
photograph must reflect credit upon the 
artist. Just so it is with the divine artist: 

R1610 : page 14 

every creature to whom eternal life is 
granted must do credit to its great author; 
otherwise he shall not survive. God's work 
must be perfect, and nothing short of perfection 

can find favor in his eyes.— Psa. 18:30; 
Hab. 1:13; Psa. 5:4,5. 

The test of character must necessarily be 
applied to every intelligent creature possessed 
of a free moral agency— in the image 
of God. In the case of our first parents it 
was a very simple test. The tempter was 
not necessary to the testing: the tree in the 
midst of the garden, and the divine prohibition 
of the tasting or handling of it were 
the test. The tempter urged the course of 
disloyalty; and this God permitted, since 
both the tempter and the tempted were free 
moral agents, and both were subjects of the 
test. In assuming that position, Satan also, 
as a free moral agent, was manifesting his 
disposition to evil— proving himself disloyal 
to his Creator and a traitor to his government. 
The serpent was an irrational, and therefore 
an irresponsible, instrument of the tempter, 
and in choosing such an instrument Satan 
unwittingly chose an apt symbol of his own 
subtle, cunning and crafty disposition. The 
penalty pronounced upon the serpent could 
make no real difference to the unreasoning 
creature, but in the words apparently addressed 
to it, in man's hearing, was couched 
the solemn verdict of the responsible, wilful 
sinner, which, for the evil purpose, had used 
the serpent as his agent. 

VERSES 1-3. The prohibition was clearly 
stated and clearly understood. They were 
not to eat of the forbidden fruit; neither 
should they touch it, lest they die. So 
should we regard every evil thing, not exposing 
ourselves to temptation, but keeping 
as far from it as possible. 

VERSE 4. The assertion— "Ye shall not 
surely die"— was a bold contradiction by 
the "father of lies" of the word of the 
Almighty— "Ye shall surely die." And it 
is marvelous what a host of defenders it has 
had in the world, even among professed 
Christians, and in the present day. Nevertheless, 
the penalty went into effect, and has 
been executed also upon all posterity ever 
since— "In the day thou eatest thereof, 
dying, thou shalt die"— i.e., in the gradual 
process of decay thou shalt ultimately die. 
The day to which the Lord referred must 
have been one of those days of which Peter 
speaks, saying that with the Lord a thousand 
years is as one day. (2 Pet. 3:8.) Within 
that first thousand-year day Adam died 
at the age of nine hundred and thirty years. 

VERSES 5-7. The reward which the deceiver 

promised was quickly and painfully 

realized. The offenders could no longer delight 

in communion and fellowship with 

God, and with fear and shame they dreaded 

to meet him; and in the absence of that 

holy communion with God and with each 

other in the innocent enjoyments of his 

grace, the animal nature began to substitute 

the pleasures of sense. The spiritual nature 

began to decline and the sensual to develop 

until they came to realize that the fig-leaf 

garments were a necessity to virtue and self-respect; 

and in these they appeared when 

called to an account by their Maker. 

VERSES 8-11. The natural impulse of 
guilt was to hide from God. But God sought 
them out and called them to account— not, 
however, to let summary vengeance fall 
upon them, but while re-affirming the threatened 
penalty, to give them a ray of hope. 
The fig-leaf garments had spoken of penitence 
and an effort to establish and maintain 
virtue, and the Lord had a message of 
comfort for their despairing hearts, notwithstanding 
the heavy penalty must be 
borne until the great burden-bearer, "the 
seed of the woman," should come and assume 
their load and set them free. 

VERSES 12,13. In reply to the inquiry 
of verse 1 1 Adam told the plain simple 
truth, without any effort either to justify 
himself or to blame any one else. Eve's reply 
was likewise truthful. Neither one tried 
to cover up the sin by lying about it. Nor 
did they ask for mercy, since they believed 
that what God had threatened he must of 
necessity execute; and no hope of a redeemer 
could have entered their minds. 

VERSE 14 is a figurative expression of the 
penalty of Satan, whose flagrant, wilful sin 
gave evidence of deliberate and determined 
disloyalty to God, and that without a shadow 
of excuse or of subsequent repentance. No 
longer might he walk upright— respected 
and honored among the angelic sons of 
God, but he should be cast down in the 
dust of humiliation and disgrace; and 
although he would be permitted to bruise 
the heel of humanity, ultimately a mighty 
son of mankind, the seed of the woman, 
should deal the fatal blow upon his head. 

Mark, it is the seed of the woman that 
shall do this; for he is to be the Son of God, 
born of a woman, and not a son of Adam, 

R1610 : page 15 

in which case he would have been an heir 
of his taint and penalty, and could not have 
redeemed us by a spotless sacrifice in our 
room and stead. God was the life-giver, 
the father, of the immaculate Son of Mary; 
and therefore that "holy thing" that was 
born of her was called the Son of God, as 
well as the seed of the woman; and because 
thus, through her, a partaker of the 
human nature, he was also called a Son of 
man— of mankind. 

This lesson should be studied in the light 
of its Golden Text, and in the light of the 
inspired words of Rom. 5:12,18-20. 

R1610:page 15 


The number of Infidels heard from, converted 
to faith in the Bible through the instrumentality 
TOWER is truly remarkable. Below we give 
communications from three prison convicts, 
two of whom were Infidels but a short time 
ago. The doctrine of everlasting torment 
which they had all heard for years neither 
drew nor drove them to the Crucified One; 
but the "good tidings of great joy for all people" 
has conquered them. 

Several prisoners hope to enter the "harvest" 
field as "reapers" as soon as liberated. We 
are sure that all TOWER readers will rejoice 
with them. Remember them at the throne of 

at this late day the receipt of your 
last very kind favor, knowing that you will, 
in the circumstances of my incarceration, 
find apology for my delay. My report to 
you now is full of encouragement. Our 
chaplain recently perfected arrangements 
whereby all who desired (with the exception 
of two who were inadvertently deprived 
the opportunity this time) partook 
of the Lord's table. The number actually 
partaking was fifty-two. A very large percentage 
of these are men who have never 
before made any profession of Christianity. 
All— I know of only two exceptions— have 

begun reading the Bible in prison. Many 

have given up idle habits and evil ways, 

and are pressing on to know the Lord, determined 

R1611 :page 15 

to become "sanctuary" Christians; 
and a very respectable number— say fifteen 
or twenty— are sanctuary Christians. The 
noon prayer-meeting has never faltered, 
but has continued to grow in grace and 
number until, in point of number, we have 
reached a limit beyond which we cannot go. 

Taking every thing into consideration, 
Brother, do you not think the Lord is bestowing 
upon us blessings of a marked character? 
Among those who have come to the 
Lord are two Jews, one of whom, I believe, 
intends writing to you. 

The two sets of DAWN and VOL. I. (which 
I found and which led me to correspond 
with you) are all continually in service. 
They have proved a great blessing to many. 
The copy of TOWER— a most invaluable 
help— is also on the go, and highly appreciated; 
and some of us in the edition containing 
the paper on "The Church of the 
Living God," were impressed to find how 
opposite was the teaching to our own way 
of worshiping. "Surely this is the house 
of God." I doubt not you will hear in 
person from several in this place who have 
derived great benefit from the DAWN series 
and TOWER; for they hold you and Sister 
R. in very high esteem, in Christ. 

I enclose to you herewith two poems, 
written by one of our number. If they 
meet your favor, we will hope to see them 
in the TOWER when space affords. They 
are original, and the author does not object 
either to the use of his name, or the mention 
of the place from which they are written, 
his desire being that they may be used 
in the most effective manner, for the glory 
of our beloved Lord and Savior. 

Speaking for myself, I am, by the grace 
of God and our Lord Jesus Christ, enabled 
to say that I have walked daily in close 
communion with him, ordering my ways 
by his written Word, under the guidance 
and teachings of the holy spirit. I am resting 
now in his keeping power. The conflict, 
in which the spirit of the old man had 
to be broken, was long and severe; but, 
thank God, I was strengthened daily by his 
grace, to the end that in my weakness his 

strength was perfected. I love the brethren, 
yet do I realize that this same love is 
to be made perfect. I cannot tell you, dear 
friends, how much I feel indebted to you 
for a perusal of the helps which you are 

R1611 :page 16 

sending out into the world; but of this you 
may be assured, that both yourself and Sister 
R. and all of your co-laborers are carried 
before the throne of grace in my prayers 
night and morning; and I am confident that 
my prayers are heard. God willing, I am 
due to be discharged from this place next 
summer, after which I may meet you; but 
I lay no plans. Henceforth I belong to Jesus, 
and he is not only able, but willing, to direct 
my efforts, abilities and time; and to him I 
am now fully and wholly committed. 

Praying that you may be continued in the 
service and peace of our Lord Jesus Christ 
until he is ready to bestow the crown, and 
the approval, "Well done, good and faithful 
servant," upon you, I subscribe myself 
Christ's, and yours in Christ unfailingly, 

page 16 

I feel I owe a debt of gratitude to you both, 
and I take this opportunity to convey to 
you my expressions of love and esteem, for 
your fearless and noble attitude in DAWNS 
and TOWERS, which I have had the good 
fortune to read, through kindness of our 
brother [writer of the above letter]. I had, 
previous to reading them, accepted Jesus 
as my Redeemer, but was beset by doubts 
and fears on account of the differences in 
my views from those of others I knew, and 
felt I was wrong, until (Praise the Lord) 
your works came to hand, and gave me fresh 
courage; and now I am determined that 
nothing shall separate me from Christ. This 
testimony will, I hope, be all the more acceptable 
because it comes from one to 
whom the very name of Jesus has been one 
of antipathy, from the fact that I am a Jew. 
Though a young man of only twenty-four 
years, I have been all but an open infidel— 
a "fatalist." 

I have read and re-read each page of 

DAWN with increasing interest, and I thank 
God for leading me into his secret— that 
the things spoken by the prophets are now 
fulfilled, and that we are drawing near to 
that day when all things shall be revealed. 
I have read your article in the TOWER on 
Baptism, and I thank the Lord for letting 
me have light on that subject. I have been 
in doubt how I could be baptized without 
assenting to some of the creeds and dogmas 
of the day, which I never could believe, and 
have felt that I must always be beyond the 
pale of the church. But, praise the Lord, 
your views are approved by my judgment- 
reached from the same source, the Word. 
Then I was fearful, lest I was being led 
away by pride; but now I shall, at the first 
opportunity, be immersed into Christ. 
What a beautiful symbol it is of a complete 
surrender of self and a resurrection in Christ. 
It is not a mere empty form, but an actual 
surrender and living. 

Will you kindly send me some information 
as to the work? also a few tracts, for 
here are souls hungry for the bread of life. 
I wish to know all about the work, that I 
may fully determine my attitude now; and 
if the Lord can use me, I am ready. There 
is a mighty work going on within these 
walls, and each day sees another soul step 
out into the glorious liberty of Christ Jesus. 

Dear Brother, my time here is drawing 
to a close, and soon I shall begin the battle 
against the world. I wish you to keep me 
before the throne of grace, as I do you and 
your work. May the Lord bless and keep 
you, is the earnest prayer of 

Yours in Christ, MAURICE ASHHEIM. 

R2254 : page 16 



There is nothing within me that ever I might 

Give as reason why Jesus should wash my soul white. 

I had mocked at his mercy so often before, 

He might have forsaken my soul evermore. 

But still in his wonderful mercy so free, 

He had room in his heart for a sinner like me. 

I would not attend, though so often he cried, 
"Son! look at my hands and the wound in my side; 
Oh, think of the love that could bring thy Lord down 
To buffeting, hate and a brow-piercing crown. 
I bore all that anguish to set thy soul free." 
But Christ's love and mercy were nothing to me. 

He bore with me long, and he followed me far 
O'er the way where allurements and lusts ever are: 
He brought me to bay, and he led me to think, 
With my feet slipping fast o'er the terrible brink 
To destruction and death, put the devil to rout. 
Then I came, and he never has since cast me out. 

He is ever the same; and his Bible declares, 
There's rejoicing above o'er a penitent's prayers; 
That sins, red as scarlet, can be white as the snow, 
If o'er them the blood of the Savior but flow. 
He is pleading and calling, poor sinner, for thee: 
He'll not refuse you, since he saved one like me. 

page 18 









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We called attention last year to the inauguration 
of Experience and Prayer Meetings, 
in various parts of this city and Pittsburg, 
held every Wednesday evening, under the 
leadership of different brethren, who move 
from one meeting to another every quarter. 
We want to tell you that these meetings have 
been growing in interest and profit from the 
first. They average from six to eighteen in 
attendance, and now could not be dispensed 

with. The spiritual sentiment of the Congregation 
of the Lord, which meets every Sunday 
at Bible House chapel, was never before as 
good as at present; and under the Lord's blessing 
we attribute this to these meetings. 

Thus far they have been chiefly experience 
meetings (doctrinal questions are avoided at 
these meetings); but we propose that for the 
coming year they shall take on more of a 
prayer feature. All have learned to express 
themselves to one another, and all should learn 
to "draw nigh to the throne of the heavenly 
grace, that each may obtain mercy and find 
grace to help in every time of need," before 
the brethren, as well as privately. 

Several little groups here and there have 
written us that they have tried the plan and 
have been blessed thereby. We therefore urge 
all groups, everywhere, to try this service 
faithfully, during the year beginning. And 
those who have no companionship and fellowship 
in the truth will all the more need just 
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R1611 :page 19 

VOL. XV. JANUARY 15, 1894. NO. 2. 


EMERGING from that blackness of error 
called Calvinism, with its heaven of blessing 
for the "little flock" and its eternal torment 
of all others, as taught by good but sadly deceived 
men— John Calvin, Jonathan Edwards, 
Charles H. Spurgeon and others— into the glorious 
light of the goodness of God, shining in 
the face of Jesus Christ our Lord and revealed 
in the divine Plan of the Ages, the writer was 
subjected to the same attacks of Satan (the great 
Enemy of God and man) to which all others 
seem to be exposed. Coming as an angel of 
light, he seemed to welcome us into the light 
out of the gross darkness which he himself had 
brought upon the world. And while our heart 
trembled with joy, and yet with fear also, lest 
after all we should find some evidence that God 
would do some terrible and unjust thing, to at 
least some of his creatures, the suggestion came, 
God will not permit any to be lost. 

At this time the word lost still had associated 
with it that unscriptural, wicked and awful 
meaning of eternal torment; for, although 
we had gotten rid of that misbelief, and 
saw that lost means dead, destroyed, the influence 
of that old error still gave a false coloring 
to the words formerly supposed to teach it. 
Hence the greater force in the suggestion that 
God would not permit any to be lost;— for 
surely no enlightened mind can candidly imagine 
the eternal misery of a solitary individual 
in all of God's universe. 

Reason and judgment swayed for a time, first 
to one side and then to the other, according 
to circumstances and moods, until we learned 
that our reasoning powers are not to be relied 
upon to settle such questions; that they are 
imperfect as well as liable to be prejudiced; 
and that for this cause God had given us his 
inspired Word to guide our reasoning faculties 
into proper channels. Then, appealing to the 
Scriptures, we found abundant proof that unless 
God therein trifles with his children's 
confidence (and as men would say "bluffs" 
them, with suggestions and threats which he 
knows he will never execute) there surely will 
be some lost as well as some saved. 

Among these Scriptures are not only those 
similes which speak of the salt which lost its 
value, and was thenceforth good for naught, 
but to be trodden under foot, and of the destruction 

of those servants which would "not 
have this man to rule over" them (Matt. 5:13; 
Luke 19:14,27), etc., but the following 
plain statements:— 

Some "wrest the Scriptures to their own destruction. 
--2 Pet. 3:16. 

"Pride goeth before destruction."— 
Prov. 16:18. 

"The Lord preserveth [saves] the souls of his 
saints."-Psa. 97:10. 

"The Lord preserveth all them that love 
him, but all the wicked [not the ignorant] will 
he destroy."-Psa. 145:20. 

"False teachers... bring in damnable 
heresies,. ..and bring upon themselves 
swift destruction."— 2 Pet. 2:1. 

Some are "vessels of wrath fitted to destruction." 
-Rom. 9:22. 

R1611 : page 20 

"Them that walk after the flesh. ..shall 
utterly perish in their own corruption."— 
2 Pet. 2:10-12. 

"The destruction of the transgressors and of 
the [wilful] sinners shall be together, and they 
that forsake the Lord shall be consumed."— 
Isa. 1:28. 

The Lord will "destroy them that corrupt 
the earth. "-Rev. 11:18. 

"The way of the Lord is strength to the upright: 
but destruction shall be to the workers 
of iniquity."-Prov. 10:29,30; 21:15. 

Some fall into "many foolish and hurtful 
lusts [desires], which drown men in destruction." 
-1 Tim. 6:9. 

"For many walk,. ..the enemies of the 
cross of Christ, whose end is destruction."— 
Phil. 3:18,19. 

"Who shall be punished with everlasting 
destruction."— 2 Thes. 1:9. 

"If any man defile the temple of God, him 
will God destroy."- 1 Cor. 3:17. 

"The judgment of God [is] that they who 
do such things are worthy of death." "Because 
that, when they knew God, they... 
became vain in their imaginations, and their 
foolish heart was darkened."— Rom. 1:32,21. 

"Let us therefore fear, lest, a promise being 
left us of entering into his rest, any of you 
should seem to come short of it."— Heb. 4: 1. 

"For it is impossible for those who were 
once enlightened, and have tasted of the heavenly 
gift, and were made partakers of the holy 
Spirit, if they should fall away, to renew them 
again unto repentance; seeing they crucify to 

themselves the Son of God afresh and put him 
to an open shame."— Heb. 6:4-6. 

"See that ye refuse not him that speaketh; 
for if they escaped not who refused him that 
spake on earth [Moses, the typical teacher], 
much more shall not we escape, if we turn 
away from him that speaketh from heaven." 
"Looking diligently, lest any man fail of the 
grace of God. "--Heb. 12:25,15. 

"The soul that will not hear that prophet 
shall be destroyed from among his people."— 
Acts 3:23. 

"By one offering he [Christ] hath perfected 
forever them that are sanctified. ...Let 
us [therefore] draw near with a true heart, in 
full assurance of faith. ...Let us hold fast 
the profession of our faith without wavering, 
...exhorting one another, and so much the 
more as ye see the [Millennial] Day drawing 
on. For if we sin wilfully, after that we have 
received the knowledge of the truth, there remaineth 
no more [part for us in the] sacrifice 
for sins, but a certain fearful looking for of judgment 
and fiery indignation, which shall consume 
the adversaries. "-Heb. 10:14,22-27. 

If "he who [in the typical nation] despised 
the law of Moses [the typical lawgiver] died 
without mercy, of how much sorer [more serious] 
punishment shall he be thought worthy 
who hath trodden under foot [disgraced] the 
Son of God, and hath counted the blood of the 
[New] Covenant an unholy [ordinary] thing, 
and hath done despite unto the spirit of grace?" 
Surely the wages of such conduct would be 
everlasting, while that in the type was not, but 
was covered by the great sacrifice for sins once 
for all. "It is a fearful thing to fall into the 
hands of the living God."-Heb. 10:28,29,31. 

"He that believeth 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."— John 3:36; 1 John 5:12. 

"His servants ye are to whom ye render 
service; whether of sin unto death, or of obedience 
unto righteousness."— Rom. 6:16. 

"The end of those things is death."— 
Rom. 6:21. 

"To be carnally minded is [to reap the 
penalty] death; but to be spiritually minded 
is [to reap the reward] life and peace."— 
Rom. 8:6. 

"Sin, when it is finished, bringeth forth 
death."— Jas. 1:15. 

"There is a [kind of] sin unto death;... 
and there is a [kind of] sin not unto death." 
-1 John 5:16. 

"Fear not them which kill the body, but 
are not able to kill [destroy] the soul [being]: 
but rather fear him which is able to destroy 
both soul and body in Gehenna [the second 
death]. "--Matt. 10:28. 

"The wages of sin is death."— Rom. 6:23. 

"As I live, saith the Lord God, I have no 
pleasure in the death of the wicked; but that 
the wicked turn from his way and live. Turn 
ye, turn ye from your evil ways; for why will 
ye die?"--Ezek. 18:32; 33:11. 

"All the wicked will God destroy."-Psa. 145:20; 

What could be more explicit than this testimony 
of God's Word! And how reasonable 
it all is. Torment might properly be objected 
to as unjust as well as unmerciful; but taking 
away the life of those who will not conform 
their lives to the just and holy and kind regulations 
of the New Covenant which God has 

R1611 : page 21 

opened to our race, through Christ's great 
atoning sacrifice, is reasonable, just and 

It is reasonable: why should God continue 
his blessings, of which life is the chief, to those 
who, after knowing and being enabled to conform 
to his just requirements, will not do so? 

It is just: because God is under no obligation 
to man. Man is already his debtor ten 
thousand times; and if he will not render loving 
respect to his Creator's wise and good 
commands, Justice would demand that those 
blessings be stopped. 

It is merciful on God's part to destroy the 
incorrigibly wicked— those who, after full 
knowledge and opportunity have been enjoyed, 
refuse to be conformed to the lines of the law 
of God's Kingdom— the law of love. (1) Because 
all who will live ungodly— out of harmony 
with God's law of love— will always be like 
the restless sea, more or less discontented and 
unhappy. (2) Because such characters, be 
they ever so few, would mar the enjoyment of 
those who do love peace and righteousness. 
And to these God has promised that the time 
shall come when sin and its results, weeping 
and pain and dying, shall cease (Rev. 21:4), 
when he will destroy out of the earth those 
who corrupt it. (Rev. 11:18.) (3) Because God 
has promised that there shall yet be a clean 
world (Isa. 11:9; Rev. 21:5), in which the 
unholy and abominable and all who love and 
make lies shall have no place. (Rev. 21:8.) 

"Thou shalt diligently consider his place and 
it shall not be."-Psa. 37:10. 

Only such as have preferred their own wisdom 
to that of the Bible can read the foregoing 
words of God, and yet believe that all 
men will be everlastingly saved. 

Only such as are puffed up with a sense of 
their own benevolence can hold that God 
never would be satisfied or happy if one of the 
race perished. God has gotten along very 
well without the sinners thus far, and could 
do so forever. It was not for selfish reasons 
that he redeemed all, and is about to restore 
all who will accept his favor in Christ. 

But some attempt to evade the foregoing 
statements of Scripture with the claim that 
they refer to wickedness, and not to wicked 
people; that they mean that all wicked people 
will be destroyed by their conversion—by having 
their wickedness destroyed. We ask those 
who so think to read over these words of God 
again, carefully, and see that they could not, 
reasonably, be so construed. Notice that even 
though the Word mentioned nothing about 
the destruction of wicked doers, but merely 
mentioned the destruction of wickedness and 
wicked things, this would nevertheless include 
wicked doers; because, of all wicked things, 
intelligent, wilful evil-doers are the worst. But 
the Word does specify wicked persons; and 
all who are familiar with rules of grammar 
covering the question know that when the 
person is specified the destruction of his wickedness 
merely could not be meant. 

"The lake of fire, which is the second 
death" (Rev. 20:14), is "prepared for the devil 
and his angels [messengers or servants]." 
(Matt. 25:41.) And all who, with Satan, 
serve sin are his servants or messengers. (Rom. 6:16.) 
For such, yes, for all such, and for 
such only, God has prepared the penalty of 
"everlasting destruction from the presence of 
the Lord and from the glory of his power." 
And from Satan their chief down to the least 
one of his children who, notwithstanding 
knowledge and opportunity to the contrary, 
cling to evil, and choose it rather than righteousness, 
this tribe will be blotted out to the 
praise of God's justice, to the joy and welfare 
of the holy and to their own real advantage. 

It will not do to judge others by ourselves, 
in all respects. The fact that God's saints do 
not feel opposition to God's will, and cannot 
understand how others can entertain such sentiments, 
sometimes leads to the false conclusion 
that if all others enjoyed a similar knowledge 

of God they too would delight in his 
service. That such a conclusion is false is 
evident, from the fact that Satan, who knew 
God thoroughly, "abode not in the truth," 
but became "the father of lies" and "a 
murderer." And, after six thousand years witness 
of sin and its results, he is still the Adversary 
of righteousness. After nearly two 
thousand years knowledge of the love and 

R1611 : page 22 

mercy of God manifested in Christ's sacrifice 
for sin, he is still as unmoved by that love as 
he is unmoved by pity for human woe. And 
more than this: God, who knows the future 
as well as the past, shows us, unquestionably, 
that after being restrained (bound) for a 
thousand years by the power of Christ's Kingdom, 
and during that time witnessing the 
blessings of righteousness, he will, when granted 
liberty at the close of the Millennium, still 
manifest a preference for the way of sin and 
opposition to God's arrangements. Surely this 
proves that intelligent beings, and perfect beings, 
too, can know God and yet choose a way 
of disobedience,— whether or not our minds 
can grasp the philosophy of their course. 

But the philosophy of the matter is this: A 
perfect being, angel or man, is a blank page 
upon which character must be engraved. 
Knowledge and a free will are the engravers. 
Pride, Selfishness and Ambition may be engraved, 
or Love, Humility and Meekness. 
The latter is the blessed or God-like character; 
the former is the sinful or devilish character. 
According to which is engraved will be the 
character. If the will decide for sin and cultivate 
the wicked character, the result will be 
a wicked being. If the will decide for righteousness 
and God-likeness, the result will be 
a holy being. 

The same principles in a general way apply 
also to fallen men. No matter how fallen and 
weak they may be, they have free-wills. They 
can will aright, even when they cannot do 
aright. And under the New Covenant God 
accepts, through Christ, the imperfect deeds, 
where the wills are perfect. 

For some who are now evil doers and lovers 
of sin, our hope is, that they are such because 
of blinding of the devil (2 Cor. 4:4), which 
leads them to make a choice they would not 
make if they had a full, clear knowledge. 
God's guarantee to all, through Christ, is, that 
all shall come to an accurate knowledge of the 

truth, and thus to a full opportunity to choose 
between righteousness and sin. We have no 
hope for any who, after coming to a clear 
knowledge, choose sin, wilfully: neither in 
this age nor in the next is there hope for such, 
according to God's Word. 

R1611 : page 22 



REV. Dr. C. I. Scofield, pastor of a large 
Congregational church in Texas, recently 
preached a sermon on unfulfilled prophecies as 
interpreted by the signs of the times. He said: 

I am to speak to you to-night upon unfulfilled 
prophecy as interpreting the signs of the 
times. As pertinent to that theme, I ask you 
to look with me at the passage found in Luke 12:54-56: 
"And he said also to the people, 
when ye see a cloud rise out of the west, straitway 
ye say, There cometh a shower; and so it 
is. And when ye see the south wind blow, ye 
say, There will be heat; and it cometh to pass. 
Ye hypocrites! Ye can discern the face of the 
sky, and of the earth; but how is it that ye do 
not discern this time?" 

As a matter of fact, the ancient people of 
God did not discern the time of their visitation, 
the presence of their long expected Messiah, 
simply and only because they did not 
study the signs of their own times in the light 
of the prophets. From Genesis to Malachi 
the spirit of prophecy had been painting, broadly 
at first, but stroke upon stroke in ever fuller 
detail, the portrait of a coming one. His biography, 
to change the figure, was written 

In due time he came, and prophecy began 
to be changed into history. For three years 
he filled the earth and air with the very marks 
of identity which the prophetic portrait required. 
To this day the absolutely unanswerable 
proof of the messiahship of Jesus is the 
unvarying literalness of his fulfillment of the 
prophecies. The prophets and the evangelists 
answer to each other as the printed page answers 
to the type, as the photograph answers 
to the negative. And these predictions, be it 
remembered, were so minute and specific as to 

exclude the possibility of imposture. It is 
open to any man to say, "I am the Christ;" 
but it is not possible for any man to arrange 
his ancestry for two thousand years before his 
birth, and then to be born at a precise time, in 
a particular village, of a virgin mother. 

Looking back upon all this, we marvel that 
the men of Christ's own time did not hit upon 

R1611 : page 23 

the simple expedient of testing his pretensions 
by the prophetic Scriptures. More than once 
he challenged the test, but they remained to 
the end discerners of the sky and of the earth, 
but absolutely blind to the tremendous portents 
of their time. 

But is it not possible, at least, that we are 
equally blind to equally evident signs? We 
have the prophetic word "made more sure," 
says Peter, who calls it a "light shining in a 
dark place," and warns us that we do well to 
take heed to it. But are we walking in that 
light? Rather, is it not true that the prophetic 
Scriptures are precisely the portions of the 
sacred book least studied? Of this we may be 
sure: there is nothing occurring which has not 
been foreseen and foretold; and of this, too, 
that the things foretold will surely come to pass. 
Is it not possible, therefore, that our Lord is 
saying of us: "How is it that ye do not discern 
this time?" 

Let us proceed after this manner: First, let 
us look at the prophecies which describe the 
closing events of this dispensation and usher 
in the next. Second, let us look about us to 
see if our sky holds any portent of those things. 

The first great word of prophecy, solemn, 
repeated, emphatic, is that this age ends in 

"In the last days perilous times shall come. 
There shall be signs in the sun and in the 
moon and in the stars, and upon the earth distress 
of nations with perplexity; the sea and 
the waves roaring; men's hearts failing them 
for fear and for looking after those things 
which are coming on the earth, for the powers 
of heaven shall be shaken. And then shall they 
see the Son of Man coming in a cloud with 
power and great glory." (Luke 21:25-27.) 
"But as the days of Noah were, so shall also 
the presence of the Son of Man be. For, as in 
the days that were before the flood, they were 
eating and drinking, marrying, and giving in 
marriage, until the day that Noah entered into 
the ark, and knew not until the flood came 

and took them all away; so shall also the 
presence of the Son of Man be." (Matt. 24:37-39.) 
"For yourselves know perfectly that the 
day of the Lord so cometh as a thief in the 
night. For when they shall say, Peace and 
safety, then sudden destruction cometh upon 
them, as travail upon a woman with child; and 
they shall not escape." And then, referring to 

R1612 : page 23 

the abundant prophetic testimony in our hands, 
the apostle adds, "But ye, brethren, are not 
in darkness, that that day should overtake you 
as a thief."— 1 Thess. 5:3,4. 

It is useless to multiply references when all 
are to the same purport. The notion that we 
are to pass, by the peaceful evolutionary processes 
of a broadening culture, by the achievements 
of discovery and inventions and by 
the universal acceptance of the gospel, into the 
golden age of millennial blessedness is, in the 
light of prophecy, the baseless fabric of a 
dream. True, the prophet's vision takes in 
that day; but it lies beyond the awful chasm of 
blood and tears and despair which yawns between. 
Toward that chasm this age is hastening 
with accelerated speed: this age ends in 

So much for the broad and obvious prophetic 
testimony which he who runs may read. Now 
the book of the Revelation (and to some extent 
Second Thessalonians) takes up these prophecies 
of the end time, and enters into the detail 
of them. By this we know not merely that the 
end is calamitous and catastrophic, but also of 
what elements the calamitous catastrophe is 
made up. Observe, I do not say that the Revelation 
tells us what precedes the catastrophe, 
but of what the catastrophe itself consists. 

And first it is war, and war such as this world 
has never seen, war colossal, universal and desperate. 
"Peace shall be taken from the earth." 
Not only organized combat of nation against 
nation, but the murderous passions of men 
shall be unchained, and "they shall kill each 
other." The natural results of such a condition 
are depicted as following famine, consequent 
upon unsown fields, and then pestilence. 

And, second, this awful condition is to be 
followed by bloody anarchy— the overthrow of 
all settled government. 

Now, it is evident that if we are indeed near 
the end of this age, some unmistakable signs 
of these coming horrors must be discoverable. 
Wars on the apocalyptic scale require long 

years of preparation. In primitive conditions, 
tribe springs to arms against tribe; but we are 
not living in primitive conditions. If, therefore, 
we find the nations of the earth steadily 
reducing their armaments, selling off their war 
material, sending regiments back to the forge 
and the plow, and dismantling fortresses, we 
may be sure, not indeed that the prophecies 
will fail, but that they will not reach their fulfillment 
in our time. 

Similarly, anarchy in any universal sense is 
not the product of an hour. The conservative 
instincts are too strong, love of home and property 
and security too deep-seated. Men may, 
as they have, overturn a government; but it is 
only to establish another which they prefer. 
But anarchy, pure and simple, is not a spontaneous 
possibility. If, therefore, we find men 


everywhere growing in love of order and veneration 
for law; if we find lynchings and riots 
becoming infrequent, and discontent with the 
settled order disappearing, we may be sure that 
the end of the age is far removed from us. We 
may go on with our buying and selling, confident 
that our accumulations will represent 
some fleeting value for yet a few transitory 

Nor need we be specially apprehensive if, 
upon a survey of the times, we find but a nation 
or two here and there in readiness for 
war; or a few anarchic socialists noisily venting 
their theories. But what are the facts- 
facts so conspicuous, so obtrusive, so inconsistent, 
that all the world feels itself under the 
shadow of impending calamity? 

Take the war shadow first. Have armaments 
been decreasing? On the contrary, Europe, 
the east, everything within the sphere anciently 
ruled by Rome (which is the especial sphere 
of prophetic testimony), is filled as never before 
with armed men. All the nations, with 
feverish haste, are increasing their armaments. 
Practically bankrupt, they are hoarding gold 
and piling up material of war, though perfectly 
aware that the strain is simply insupportable 
for any long continued period; and they are 
doing it because they all feel that a tremendous 
crisis is at hand. 

Within two years Bismarck and Gladstone, 
the most experienced and sagacious of living 
statesmen, have said that the situation does 
not admit of a peaceful solution, that the 
world is hastening toward the war of wars, the 

outcome of which no man may predict. This is 
also the expressed opinion of that singular man 
whose only position is that of Paris correspondent 
of the London Times, but whose wisdom, 
judgment and prudence are such that he is 
consulted by every cabinet and trusted by every 
sovereign— De Blowitz. And all are agreed 
that the war, when it comes, must involve the 

Eleven millions of men are armed and drilled 
and ready to drench the prophetic earth in 
seas of blood. The Emperor William has said 
to his friend, Poultney Bigelow: "We live 
over a volcano. No man can predict the moment 
of the eruption. So intense is the strain 
that a riot the other day between French and 
Italian workmen at Aigues-Mortes— a mere riot 
—came near to precipitating the awful conflict." 

So much for the war sign of the end. What 
of the anarchic portent? We all know that 
now for the first time in the history of the 
world is there a socialist propaganda. Socialism 
is a fad with dreaming doctrinaires, a desperate 
purpose with millions of the proletariat 
of Russia, France, Germany, England, Italy. 

From the philosophic socialism of Bellamy 
and the idealists to the anarchic socialism 
of Spies, Schwab and Neebe may seem a far 
cry. How long in 1790-93 did it take France 
to traverse the distance from Rousseau and 
Diderot to Robespierre? Yes, my hearers, the 
anarchy sign blazes in our heavens alongside 
the baleful war sign. But there is more. Two 
groups among the sons of men are especially in 
the eye of prophecy— the Christian church and 
ancient Israel. What, let us ask, is the prophetic 
picture of the end of the Church age? 
The answer is in large characters, and none 
need miss it. The Church age ends in increasing 
apostasy, lukewarmness, and worldliness on 
the part of the many; of intense activity, zeal 
and devotedness on the part of the few. 

What now are the signs? Look into our 
Churches. The world has come into the Church 
and the Church has gone into the world, until 
the frontier is effaced. Moral and honorable 
men of the world point the finger of scorn at 
the life of the average professor of religion. 
But in all our Churches are the faithful few 
who do the praying, the giving, the home and 
foreign mission work; and these have never 
been excelled in any age in zeal, piety and 
consecration. Verily, this sign, too, of the 
catastrophe is here. 

What of Israel? As all Bible students know, 
the great burden of the unfulfilled prophecy 

concerning the Jew is his restoration to his 
own land. This does not mean that every Jew 
must return, but only that the nation must be 
reconstituted upon its own soil. Is there any 
sign of this? Every reader of the newspapers 
has his answer ready. In a word, there are 
more Jews in Palestine now than returned 
under Ezra and Zerrubabel to reconstitute the 
nation after the Babylonian captivity. More 
have returned in the last ten years than within 
any like period since the destruction of Jerusalem 
—more in the last three years than in the 
previous thirty. The great bulk of the Jewish 
people are in Russia, where now they are undergoing 
persecutions so infamous as to move 
to indignation and grief every generous soul. 
Moved with pity, Baron Hirsch is seeking to 
deport his suffering brethren to South America; 
but the Russian Jews themselves, moved by 
undying faith in the prophets, have organized 
the great Choveir Lion association to promote 
the colonization of Palestine. This will succeed; 
the other, in large measure, will fail. 

And so, my friends, looking through the 
vision of the prophets on to the end-time for 


conditions, and then sweeping our own sky 
for signs, we find the four great portents- 
preparation for universal war, universal anarchy, 
a worldly Church and regathering Israel lifting 
themselves up into a significance which the 
world dimly apprehends, but which we, who are 
not of the night that that day should overtake 
us as a thief, know means that the end is just 
upon us. How glorious that this lamp of 
prophecy not only casts its rays into the awful 
abyss upon the brink of which the age hangs 
poised, but also lights up the fair Millennial 
shore just beyond, where the nations of the 
redeemed shall walk in light and peace under 
Messiah's rule, with restored Israel the manifestation 
of his earthly glory. And even beyond 
that golden age we are permitted to see 
the new heavens and the new earth— eternity. 



A ghastly sight shows in the shivering air 

On Calvary's brow: 
The Savior of mankind, in love, hangs there; 

While followers bow 
The head low on the breast and sadly sigh, 
"How can he be Messiah— if he die?" 

A jeering mob surrounds the cursed knoll 

And mocks the Lord; 
Yet to his lips comes from his stricken soul 

The precious word— 
"Father, forgive; they know not what they do—" 
E'er o'er his face creeps dissolution's hue. 

"Tis finished," rings in triumph through the sky; 

He bows his head. 
And; while the querying soldiers mark the cry, 

The Lord is dead. 
All anguish past, his triumph doth begin, 
The world is saved, a death blow dealt to sin. 

Jerusalem, amazed, hears soldiers tell 

(With terror cold) 
How Christ has vanquished Satan, death and hell, 

As he foretold. 
And feeble fishers forcefully proclaim, 
"There is salvation in no other name." 

A Sabbath's journey from the city gate, 

With sorrow shod, 
Two sad disciples bear their sorry weight 

To their abode. 
The Christ appears, while holden are their eyes, 
And doth expound wherefor Messiah dies. 

Emmaus reached, the Lord would further go. 

They gently chide— 
"Thou hast beguiled our weary tears, and so 

With us abide." 
He brake their bread,— then vanished from their sight. 
Their hearts did burn with holy joy that night. 

Still thus he comes; and though the faulty sight 

Of clouded eyes 
Perceives him not, he makes the burden light, 

And stills our cries: 
For, like weaned babes, we mourn, the while he would 
Our hearts sustain with stronger, richer food. 

The tale is old, but ever sweetly new, 

Why Jesus died. 
The nail prints, doubting one, he shows to you, 

And in his side 
A spear thrust gapes— a passage rent apart, 
For easy access to your Savior's heart. 

It was for you, my brother, that he shed 

His life so free. 
For you, for me, he bowed his godlike head 

On Calvary's tree; 
That, trusting in the merit of his name, 
We might be saved from sorrow, sin and shame. 

The past sufficeth, surely, to have spent 

In sinful deeds. 
Come, join our band; and be our footsteps bent 

Where Jesus leads. 
So in his righteousness serenely dressed 
We'll meet him face to face among the blest. 




[Continued from our last.] 


"Happiness is not to be confounded with 
palatial dwellings, gorgeously fitted with soft 
seats and yielding sofas, with magnificent costumes, 
with gay balls or giddy dancing parties, 
nor with noisy revelries or drinking bouts and 
card tables; and as often, if not oftener, in 
that distant lotus land, as in your own beloved 
land of liberty, you will come across a young 
and blooming wife in the first flush of impetuous 
youth who, when suddenly smitten with 
the death of the lord of her life, at once takes 

R1612 : page 26 

to the pure and spotless garb of a poor widow, 

R1613 : page 26 

and with devout resignation awaits for the call 
from above to pass into the land which knows 
no parting or separation. But these are cases 
of those who are capable of thought and feeling. 
What sentiment of devoted love can you 
expect from a girl of twelve or fourteen whose 
ideas are so simple and artless and whose mind 
still lingers at skipping and dollmaking? What 
sense and reason is there in expecting her to 
remain in that condition of forced, artificial, 

lifelong widowhood? Oh, the lot of such child- widows! 
How shall I depict their mental 
misery and sufferings? Language fails and 
imagination is baffled at the task. Cruel fate 
—if there be any such power—has already reduced 
them to the condition of widows, and 
the heartless, pitiless customs of the country 
barbarously shave them of their beautiful hair, 
divest them of every ornament or adornment, 
confine them to loneliness and seclusion- 
nay, teach people to hate and avoid them as 
objects indicating something supremely ominous 
and inauspicious. Like bats and owls, on 
all occasions of mirth and merriment they must 
confine themselves to their dark cells and close 
chambers. The unfortunate Hindoo widow is 
often the drudge in the family; every worry 
and all work that no one in the family will 
ever do is heaped on her head; and yet the 
terrible mother-in-law will almost four times 
in the hour visit her with cutting taunts and 
sweeping curses. No wonder that these poor 
forlorn and persecuted widows often drown 
themselves in an adjoining pool or a well, or 
make a quietus to their life by draining the 
poison-cup. After this I need hardly say that 
the much-needed reform in this matter is the 
introduction of widow marriages. 


"The Hindoo social reformer seeks to introduce 
the practice of allowing such widows 
to marry again. As long ago as fifty years one 
of our great pundits, the late pundit V.S. of 
Bombay, raised this question and fought it out 
in central and northern India with the orthodox 
Brahmans. The same work, and in a 
similar spirit, was carried out in Bengal and 
Northern India, by the late Ishwar Ch. V. 
Sagar of Calcutta, who died only two years 
ago. These two brave souls were the Luther 
and Knox of India. Their cause has been 
espoused by many others, and until to-day 
perhaps about two hundred widow marriages 
have been celebrated in India. The orthodox 
Hindoos as yet have not begun to entertain 
this branch of reform with any degree of favor, 
and so anyone who marries a widow is put under 
a social ban. He is excommunicated; that 
is, no one would dine with him, or entertain 
any idea of intermarriage with his children or 
descendants. In spite of these difficulties the 
cause of widow marriage is daily gaining 
strength both in opinion and adherence. 

"The position of woman. A great many 

reforms in the Hindoo social and domestic 
life cannot be effected until and unless the 
question as to what position does a woman occupy 
with reference to man is solved and settled. 
Is she to be recognized as man's superior, 
his equal, or his inferior? The entire 
problem of Hindoo reform hinges on the position 
that people in India will eventually ascribe 
to their women. The question of her position 
is yet a vexed question in such advanced 
countries as England and Scotland. Here in 
your own country of the States you have, I 
presume to think, given her a superior place 
in what you call the social circle and a place 
of full equality in the paths and provinces of 
ordinary life. Thus my American sisters are 
free to compete with man in the race for life. 
Both enjoy the same, or nearly the same, rights 
and privileges. In India it is entirely different. 
The Hindoo lawgivers were all men, and, 
whatever others may say about them, I must 
say that in this one particular respect, viz., 
that of giving woman her own place in society, 
they were very partial and short-sighted men. 
They have given her quite a secondary place. 
In Indian dramas, poems and romances you 
may in many places find woman spoken of as 
the 'goddess' of the house and the 'deity of 
the palace,' but that is no more than a poet's 
conceit, and indicates a state of things that long, 
long ago used to be rather than at present is. 


"For every such passage you will find the 
other passages in which the readers are treated 
with terse dissertations and scattering lampoons 
on the so-called innate dark character 
of women. The entire thought of the country 
one finds saturated with this idea. The Hindoo 
hails the birth of a son with noisy demonstrations 
of joy and feasting; that of a female 
child as the advent of something that he would 
most gladly avoid if he could. The bias begins 
here at her very birth. Whatever may be 
the rationale of this state of things, no part of 
the programme of Hindoo social reform can 
ever be successfully carried out until woman is 
recognized as man's equal, his companion and 
co-worker in every part of life; not his handmaid, 
a tool or an instrument in his hand, a 
puppet or a plaything, fit only for the hours of 
amusement and recreation. To me the work 


of social reform in India means a full recognition 

of woman's position. The education 

and enlightenment of women, granting to them 

liberty and freedom to move about freely, to 

think and act for themselves, liberating them 

from the prisons of long-locked zenana, extending 

to them the same rights and privileges, 

are some of the grandest problems of Hindoo 

social reform. All these depend on the solution 

of the above mentioned problem of the 

position of woman in India. 


"The masses or the common people in India 
are very ignorant and quite uneducated. 
The farmer, the laborer, the workman and the 
artisan do not know how to read or write. They 
are not able to sign their own names. They 
do not understand their own rights. They are 
custom bound and priest-ridden. From times 
past the priestly class has been the keeper and 
the custodian of the temple of knowledge, and 
they have sedulously kept the lower class in 
ignorance and intellectual slavery. Social reform 
does not mean the education and elevation 
of the upper few only: it means inspiring 
the whole country, men and women, high and 
low, from every creed and class, with right 
motives to live and act. The work classes 
need to be taught in many cases the very rudiments 
of knowledge. Night schools for them 
and day schools for their children are badly 


"Government is doing much; but how much 
can you expect from government, especially 
when that government is a foreign one, and 
therefore has every time to think of maintaining 
itself and keeping its prestige among foreign 
people? It is here that the active benevolence 
of such free people as yourselves is 
needed. In educating our masses and in extending 
enlightenment to our women you can 
do much. Every year you are lavishing— I 
shall not say wasting— mints of money on your 
so-called foreign missions and missionaries sent 
out, as you think, to carry the Bible and its 
salvation to the 'heathen Hindoo,' and thus 
to save him! Aye, to save him! Your poor 
peasants, your earnest women and your generous 
millionaires raise millions of dollars every 
year to be spent on foreign missions. Little, 
how little do you ever dream that your money 

is expended in spreading abroad nothing but 
Christian dogmatism and Christian bigotry, 
Christian pride and Christian exclusiveness. I 
entreat you to expend at least one-tenth of all 
this vast fortune on sending out to our country 
unsectarian, broad learned missionaries that 
will spend their efforts and energies in educating 
our women, our men and our masses. 
Educate. Educate them first, and they will 
understand Christ much better than they would 
do by being 'converted' to the narrow creeds 
of canting Christendom. 

"The difficulties of social reformers in India 
are manifold. Their work is most arduous. 
The work of engrafting on the rising Hindoo 
mind the ideals of a material civilization, such 
as yours, without taking in its agnostic or 
atheistic tendencies, is a task peculiarly difficult 
to accomplish. Reforms based on utilitarian 
and purely secular principles can never 
take a permanent hold on the mind of a race 
that has been essentially spiritual in all its 
career and history. Those who have tried to 
do so have failed. The Brahmo-Somaj, or the 
church of Indian Theism, has always advocated 
the cause of reform, and has always been the 
pioneer in every reform movement. In laying 
the foundations of a new and reformed 
society the Brahmo-Somaj has established every 
reform as a fundamental principle which must 
be accepted before any one can consistently 
belong to its organization. 

"Acting on the model of ancient Hindoo 
society, we have so proceeded that our social 
institutions may secure our religious principles, 
while those principles regulate and establish 
every reform on a safe and permanent footing. 


"Social reform merely as such has no vitality 
in our land. It may influence here and 
there an individual; it cannot rear a society 
or sway a community. Recognizing this secret, 
the religion of the Brahmo-Somaj has from 
its very birth been the foremost to proclaim a 
crusade against every social evil in our country. 
The ruthless, heartless practice of suttee, 
or the burning of Hindoo widows on the funeral 
pile of their husbands, was abolished through 
the instrumentality of the great Raja Ram Rohan 
Roy. His successors have all been earnest 
social reformers as much as religious reformers. 
In the heart of Brahmo-Somaj you find no 
caste, no image worship. We have abolished 
early marriage, and helped the cause of widow 

marriage. We have promoted intermarriage; 

we fought for and obtained a law from the 

British government to legalize marriage between 

the representatives of any castes and any 

creeds. The Brahmos have been great educationists. 

They have started schools and colleges, 

societies and seminaries, not only for 


young men, but for girls and young women. 

In the Brahmo community you will find hundreds 


of young ladies who combine in their 
education the acquirements of the east and the 
west; oriental reserve and modesty with occidental 
culture and refinement. Many of our 
ladies have taken degrees in arts and sciences 
in Indian universities. The religion of the 
Brahmo-Somaj is essentially a religion of life 
—the living and life-giving religion of love to 
God and love to man. Its corner-stones are 
the fatherhood of God, the brotherhood of man 
and the sisterhood of woman. We uphold reform 
in religion and religion in reform. While 
we advocate that every religion needs to be 
reformed, we also most firmly hold that every 
reform, in order that it may be a living and 
lasting power, needs to be based on religion. 
"These are the lines of our work: we have 
been working out the most intricate problems 
of Hindoo social reform on these lines. We 
know our work is hard, but at the same time 
we know that the Almighty God, the father of 
nations, will not forsake us; only we must be 
faithful to his guiding spirit. And now, my 
brethren and sisters in America, God has made 
you a free people. Liberty, equality and fraternity 
are the guiding words that you have 
pinned on your banner of progress and advancement. 
In the name of that liberty of 
thought and action, for the sake of which your 
noble forefathers forsook their ancestral homes 
in far-off Europe, in the name of that equality 
of peace and position which you so much prize 
and which you so nobly exemplify in all your 
social and national institutions, I entreat you, 
my beloved American brothers and sisters, to 
grant us your blessings and good wishes, to 
give us your earnest advice and active cooperation 
in the realization of the social, 
political and religious aspirations of young 
India. God has given you a mission. Even 
now he is enacting, through your instrumentality, 

most marvelous events. Read his holy 
will through these events, and extend to young 
India the right hand of holy fellowship and 
universal brotherhood." 

Would that America, with all its advantages 
of the gospel, were able to give the needed 
help; but no, in common with all "Christendom," 
she has fallen short of her privileges, 
and is unable to save India from the ditch toward 
which she herself is blindly drifting. 
But, thank God! help is coming, and that right 
speedily, in the glorious establishment of the 
Kingdom of God over all the earth; and our 
blessed Christ, the Prince of peace, shall himself 
"speak peace unto the heathen; and his 
dominion shall be from sea to sea, and from the 
river to the ends of the earth."— Zech. 9:10. 


[The following lines, from a recent journal of Madras, 
India, show what some of the best Hindoo minds are 
thinking at the present time.] 

"Weary are we of empty creeds, 

Of deafening calls to fruitless deeds; 

Weary of priests who cannot pray, 

Of guides who show no man the way; 

Weary of rites wise men condemn, 

Of worship linked with lust and shame; 

Weary of custom, blind, enthroned, 

Of conscience trampled, God disowned; 

Weary of men in sections cleft, 

And Hindoo life of love bereft, 

Woman debased, no more a queen, 

Nor knowing what she once hath been; 

Weary of babbling about birth, 

And of the mockery men call mirth; 

Weary of life not understood, 

A battle, not a brotherhood; 

Weary of Kali yuga years, 

Freighted with chaos, darkness, fears; 

Life is an ill, the sea of births is wide, 

And we are weary; who shall be our guide?" 

page 28 







I. QUAR., LESSON III., JAN. 21, GEN. 4:3-13. 

Golden Text— "By faith Abel offered unto God a more 
excellent sacrifice than Cain."— Heb. 1 1:4. 

VERSES 3-5. Coupled with the first promise 
of deliverance from sin and death through 
the seed of the woman, was the typical foreshadowing 
of the great sacrifice of "the 
Lamb of God which taketh away the sin of 
the world," when God substituted the garments 
of skin, which required the sacrifice 
of life, for the fig-leaf garments of Adam 
and Eve. Whether more plainly told them 
or not, we know that the idea of typical 
sacrifices for sin was received, and offerings 
were made at certain intervals of time- 
probably yearly, as subsequently commanded 
under the Jewish dispensation, and also 
as indicated by the sacrifices of Cain and 

R1614 : page 29 

Abel— Cain's offering being of the fruit of 
the ground, a part of his harvest, and Abel's 
a firstling or yearling of his flock. 

The offering of Abel was, according to 
the divine institution, a sacrifice of life, and 
therefore a true type of the promised redemptive 
sacrifice, while Cain's offering was 
not. Hence the offering of Abel was acceptable 
to God, while that of Cain was 

VERSES 6,7. "And Jehovah said unto 
Cain, Why art thou angry? and why is thy 
countenance fallen? If thou doest well, shalt 
thou not be accepted? and if thou doest not 
well, sin croucheth at the door, and unto 
thee is its desire; but thou canst rule over it." 

VERSE 8 shows that Cain disregarded the 
counsel received and allowed his anger to 
burn unchecked. He failed to resist the 
enemy Sin, here figuratively represented as 
a devouring beast, and it gained control of 
him, and drove him, first to unkind words, 
and finally to murder. 

VERSE 9. One sin leads to another unless 
promptly acknowledged. Here the sin 
of murder was followed by those of lying 
and insolence— "I know not. Am I my 
brother's keeper?" 

VERSES 10-12. The blood of Abel cried 
for vengeance upon the murderer. That is, 
Justice insists that he who takes the life of another 
thereby forfeits his own right to live. 

VERSE 13. When Cain began to realize 
the deep remorse of a guilty conscience, in 
his agony of mind he cried out, "My punishment 
is greater than I can bear;" and in 
connection with the unbearable load he 
mentions regretfully the hiding from him 
of Jehovah's face, showing thus an appreciation 
of God's favor to which he would 
fain return. This evidence of penitence was 
quickly responded to by the Lord, who 
graciously set a mark upon Cain, that no one 
finding him should slay him, declaring that 
any such transgressor should receive sevenfold 
punishment. Thus the Lord guards 
the penitent. A bruised reed he will not 
break, and smoking flax he will not quench. 
(Isa. 42:3.) If there be even a slight disposition 
to penitence, he fosters and cherishes 
it. This merciful course with Cain 
foreshadowed God's similar course with the 
whole guilty world: when his chastisements 
shall have brought them to repentance, then 
his arm will be extended for their recovery. 

The Golden Text shows that it was not 
by custom nor by accident that Abel chose 
his sacrifice, but by faith. Evidently he 
had been seeking the mind of the Lord, and 
had found it; and thus was enabled to offer 
acceptably. So with God's children now: 
it is to those who exercise faith, and who 
seek and knock, that the mind of the Lord 
is revealed, and they can see that nothing 
short of the great sacrifice, our Redeemer's 
life, could be acceptable before God. 

The Apostle in speaking of Christ institutes 
a comparison (Heb. 12:24) which seems to 
imply that Abel was in some degree a type 
of Christ;— in that he offered an acceptable 
sacrifice, and was slain therefor. But while 
Abel's death called for vengeance, Christ's 
life was sacrificed for us and calls instead 
for mercy, not only upon those who slew 
him (Luke 23:34), but also upon the whole 
world. Not only was he slain by men, but 
he was slain for men; and by his stripes all 
may be healed who will penitently come 
unto the Father by him. 



I. QUAR., LESSON IV., JAN. 28, GEN. 9:8-17. 

Golden Text— "I do set my bow in the cloud, and it 
shall be for a token of a covenant between me and the 
earth."-Gen. 9:13. 

With the deluge the Apostle Peter says 
the first world, the first heavens and earth, 
passed away— i.e., that dispensation, that 
order of things came to an end. (2 Pet. 2:5.) 
That was the dispensation in which the 
angels were permitted to mingle with men, 
assuming the human form for that purpose, 
the object being to influence and help mankind 
to retrieve their great loss by the fall. 
This, God knew they could not do; but in 
his wisdom he permitted the endeavor, foreseeing 
the ultimate utility of such an 

R1615 : page 29 

The immediate result was the corruption 
of some of the angels (Jude 6,7), who, leaving 
their first estate, took to themselves wives 
of the daughters of men; and by these mixed 
marriages a mongrel race of "giants" was 
produced, who, having the unimpaired vitality 
of their fathers and the human nature 
of their mothers were indeed "mighty men 
of renown"— "giants" in both physical 
and intellectual strength, especially as compared 
with the fallen and rapidly degenerating 
human race.— Jude 6,7; Gen. 6:2,4. 

The account of the deluge is not merely 
a Bible narrative, but is corroborated by 
the traditions of all races of the human family 

R1615 : page 30 

except the black race. It is found in 
India, China, Japan, Persia, among the native 
Indians of America and the natives of 
the Pacific Islands. What are known as 
the Deluge Tablets were found not long 
since among the ruins of the great stone 
library of Nineveh. The accounts given 
by these harmonize in many respects with 
the Scriptural account. 

The extreme wickedness of these men 
and of the world in general, as described by 
the inspired writer, seems indicative of almost 
total depravity— "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. 
(Gen. 6:5.) So God determined 
to wipe them all from the face of the earth, 
saving Noah, who "was perfect in his generations," 
and his family; that is, he was not 
of the mixed race, but was of pure Adamic 
stock; and his heart was right before God. 
--Gen. 6:9. 

With Noah, after the flood, God again 
established his covenant, as he had done 
with Adam at the beginning, giving to him 
dominion over the earth, as he had done with 
Adam. (Gen. 9:1-12.) And here again, as 
at the beginning, he indicates the true nature 
of the marriage relation— a union of 
one man and one woman as husband and 
wife, which order began to be violated very 
early in the world's downward history. -- 
Gen. 4:19. 

The rainbow in the clouds was given as 
a sign of God's covenant with man, that the 
earth should never again be destroyed by a 
flood of waters. So ended the first dispensation, 
or the first world, the heavens and 
earth that then were, as Peter describes it 
(2 Pet. 3:6); and so began the second dispensation, 
"this present evil world" (2 Pet. 3:7; 
Gal. 1 :4), the heavens and earth which 
now are, which are soon to pass away 
with a great noise, which are to be burned 
up with the fire of God's jealousy, and whose 
elements are to melt with fervent heat; for, 
like that first great dispensation, it also has 
become corrupt. (2 Pet. 3:10-12; Zeph. 1:18.) 
And when this present evil world will 
have thus passed away, then the new heavens 
and the new earth, wherein dwelleth 
righteousness, shall appear.— 2 Pet. 3:13. 

In this destruction of worlds it will be 
seen, as the Prophet also declares (Eccl. 1:4; 
Psa. 104:5; 119:90); that "the earth abideth 
forever." The same physical earth remains, 
and is the scene of all these great 
revolutionary changes, which so completely 
destroy the preceding order of things as 
to justify the mention of them under the 
significant symbols of a new heavens and 
a new earth. See MILLENNIAL DAWN, VOL. 
I., Chap. iv. 

While the present world— this present 

order of things— is also doomed to pass 
away, and will be replaced by another new 
dispensation, the new heavens and earth, 
God's promise, of which the bow in the 
clouds was a pledge, will be kept: he will 
never again destroy the world with a flood 
of waters; but it is written that all the earth 
shall be consumed with fire: not a literal 
fire, but the fire of God's jealousy (Zeph. 3:8) 
—a symbolic fire, a great calamity, which 
will completely destroy the present order 
of things, civil, social and religious. 

R1615 : page 30 


I. QUAR., LESSON V., FEB. 4, GEN. 12:1-9. 

Golden Text— "I will bless thee, and make thy name 
great; and thou shalt be a blessing."— Gen. 12:2. 

VERSE 1. The Lord had commanded 
Abraham to leave his native land, etc., while 
he was yet in Haran (verse 4); and later, 
when his father was dead, and when he arrived 
in the land of Canaan, God showed 
him the land and gave him the title to it for 
himself and his seed after him for an everlasting 
possession. (Verse 7; 17:8.) Thus 
we have a very important point in chronology 
established, viz., the date of the Abrahamic 
covenant. See MILLENNIAL DAWN, 
VOL. II., pages 44-47. 

VERSES 2,3. In partial fulfilment of this 
promise, the nation of Israel has indeed become 
a great nation— a nation unique in its 
separation from other nations, and in its 
peculiar history under the divine guidance. 
And the promises and threatenings of verse 3 
will in due time be dealt out to those who 
bless and to those who oppress her. 

The blessing of all the families of the 
earth through Abraham and his seed— which 
seed is Christ, head and body, as the Apostle 
Paul explains (Gal. 3:16,29)— is a promise 
which few Christians have duly considered. 
All the families of the earth must 
certainly include the families that have died, 
as well as the families that are living. And 
it points forward, therefore, to the grand 
millennial reign of Christ, when, according 
to his Word, all that are in their graves will 


hear the voice of the Son of Man, and shall 
come forth.— John 5:25,28. 

Nor is God's dealing with this nation yet 
ended; for the gifts and callings of God 
are not things to be repented of or changed. 
In God's due time, after the full completion 
and glorification of the elect Gospel Church, 
the mercy of the Lord shall again turn toward 
the seed of Jacob. And so all of 
fleshly Israel shall be saved from present 
blindness, as it is written, "There shall come 
out of Zion the deliverer [the Gospel Church, 
the spiritual seed of Abraham— Gal. 3:29], 
and shall turn away ungodliness from Jacob;" 
for this is God's covenant with them. 
-Rom. 11:25-33. 

The remaining verses of the lesson show 
that Abraham obediently followed the Lord's 
direction, walking by faith in his promise. 
Thus his acts attested his faith, and his 
faith, thus attested, was acceptable to God. 
-Jas. 2:22. 

page 3 1 


DEAR BROTHER RUSSELL:-I came into possession 
of the truth so recently, that I feel that 
I should work with might and main, day and 
night, for the remnant of my days. Oh, how 
blessed to come to the thousand three hundred 
thirty and five days! 

I have given some lectures, and have invitations 
to lecture at other points; but I am 
sure it does not spread the truth as effectively 
as the blessed DAWNS have and will spread it. 
I am sure it was through the DAWNS that meat 
in due season was served to me, and I now rejoice 
with joy unspeakable. 

My dear Brother, I pray that all the saints 
may make themselves ready for the glorious 
union with their Lord and Head, and specially 
for you and your helpmeet, Sister Russell, 
that you may be faithful in your work of labor 
and love. 

I always receive the WATCH TOWER as a 
friend that has been absent and returned with 
joyful news. 

Your brother in Christ, A. F. BINKLEY. 

come regularly to hand, each number filled to 
overflow with the "Gospel of Peace." "The 
poor in spirit"— the "humble" and "meek"— 
are indeed refreshed, yea, filled, after reading 
the many spiritual subjects treated in the pages 
of the various issues of that welcome guest. 
Often have I turned from the burdens, sorrows, 
cares and temptations of the world, and sought 
comfort, consolation and peace, and found 
them, in their pages, as the Editor, through 
the holy Spirit, unfolded the spiritual meaning 
of the different texts from the standpoint of 
the "Plan of the Ages." You and Sister 
Russell have my earnest prayers for the divine 
blessing in your efforts to obey the injunction 
—"feed my lambs," "feed my sheep"; and as 
each presses quietly and persistently along the 
narrow way to glory, honor, immortality, eternal 
life, may the indulgent Father tender the 
"helping hand"; knowing that the way is rugged, 
steep, difficult and beset with many 

"Oh! how beautiful are the feet of them 
that preach the Gospel of Peace." Kindly 
and lovingly yours in the Master's service, 

TOWER PUBLISHING CO.:-I received the 
Diaglott and the two Swedish DAWNS, and am 
exceedingly well pleased with all. I had feared 
that the Swedish translation would not be 
equal to the original; but I am indeed agreeably 
disappointed. The force and clearness 
of tone, the lucidity and charm of language, 
are so happily transferred as to make it a literary 
treat, beside its innate, inestimable worth 
as a help to Bible study and a luminary in the 
dense darkness that has so long vailed the 
many precious truths of God's Word. May 
God richly bless its author. 

Very gratefully yours, C. EDLUND. 

DEAR BROTHER:-I am having quite a struggle 
of it here, in the territory in which I have 
been canvassing for a few days past, running 
only six, seven or eight books a day. This is 
the hardest experience I have yet encountered 
for so many days at once. However, if I can 

manage to meet my actual expenses through 
the winter, and can endure the cold weather, 
I shall be satisfied. 

When I entered this particular phase of the 
harvest work, it was not with the motive of 
becoming wealthy. Had that been the desire, 
I would have taken up some more lucrative 
employment. At the same time, of course, I 
want to scatter as much of the "good seed" 
as is possible, in the hope that thereby some 
precious wheat may be found, to the glory of 

page 32 

the Lord of the harvest. It has been my purpose 
(and I trust I have thus done) to give 
myself altogether to him who has bought me 
with his precious blood; and, if I understand 
aright what this giving means, it is to be his 
through good report and through evil report, 
in failure or in success, in sorrow or in joy, in 
the dark, or in the light, in life or in death, 
his only, wholly and forever. Pray that this 
may ever be my happy condition— kept through 
the "riches of grace" in Jesus Christ. If I 
try to do this in my own strength, I shall always 
fail. But if he accept me, and keep me, 
I shall then be kept indeed. 
Yours in faith and fellowship, 


DEAR BROTHER RUSSELL:--In the past few 
days I have succeeded in getting several persons 
thoroughly interested in the DAWN, and 
am in the hope that at least some of these will 
come into the light and prove wheat. One is 
a Methodist minister who has been not altogether 
satisfied with his belief. I have his 
promise to read the DAWN carefully, which I 
trust he will do. 

I feel the dear Lord is using me to his honor 
and glory. Working for him is such a pleasure: 
such blessing I derive from it that meeting 
with opposition and taking the cross are not 
at all hard for me. I am again reading the 
DAWNS, and find more good things, and see 
more and more into the truth. 

I have just read in the December TOWER 
your views in regard to the annual convention; 
and I fully agree with you. It seems to 
me your time should be given to the many 
rather than to the few. While I am very grateful 
for the opportunity of meeting you at the 
last one, I feel as if it had been at the expense 

of others to whom you could have given 
your time. We who are in the faith do not 
need conventions as much as we need to impart 
to others the blessed truths. We are, I 
think, willing to forego convention pleasures 
if doing so will hasten the publishing of other 
volumes of the DAWN series. 

Wishing you a Happy New Year, Yours in 
Christian love and fellowship, 


DEAR BROTHERS:--Enclosed find $1.00 to 
continue the WATCH TOWER. The grand news 
received from it last year has, praise God, 
filled my heart with love that I cannot find 
words to express. May God still continue to 
bless you in the work. 

Yours in Christ, A. SIMPSON. 

DEAR BRO. RUSSELL:-This is Brother 
A's home, and I came here to do some 
"reaping." I sold forty-seven books in 
about two days— twenty-eight the first day. 

Last Sunday by arrangement we met a 
few friends, to whom I explained our chart. 
I have not enjoyed a talk so well for many 
a day. Every one present was ripe for truth, 
and had not a word of opposition. 

One had begun to read DAWN with a 
strong and firm determination to fight it 
from the beginning. So she read on and 
on and on, and, as a result, she began to see 
God as a God of love, and is now rejoicing 
in freedom and the truth. It did us much 
good to be of use to these few friends, and 
we hope for increased usefulness. Accept 
love in our Head. F. B. UTLEY. 

been confined to the house for some time, 
after having canvassed only one day; I am 
not discouraged, however, for my faith 
grows stronger day by day; and, if I cannot 
work in one way, I will try another, 
until convinced that the Master wants me 
to leave the field; and then he will surely 
show me what he would have me do. May 
the Master lead and give me strength to 
follow is my prayer. 

Yesterday I was reading an account in 

the American Baptist of St. Louis, of the 
trial for heresy of J. M. Carter, pastor of a 
Baptist church. Some of the charges are 
as follows: (1) He denies the immortality 
of the soul. (2) He denies the consciousness 
of the soul between death and the resurrection. 
(3) He holds the restoration and 
possible salvation of the dead and the final 
annihilation of the incorrigible. It seems 
that the major part of the church went with 
him, and still retains him as pastor. 
Yours in Christ Jesus, A. L. TUPPER. 

blessing it is to us to be able to understand 
the things coming to pass at present, so as not 
to be fretting and complaining about these 
hard times, but, "having necessary food and 
clothing, therewith to be content." "Godliness 
with contentment is great gain." Jesus 
is indeed a satisfying portion. 

Pray for us, that the Lord will graciously 
protect us through this evil time, or as far into 
it as he shall in his wise pleasure permit us 
to live— until our change come. 

Yours in the one faith, W. L. KELLEY. 

page 34 









By Express Order, Postal Money Order, Bank Draft, or 
Registered Letter. Foreign only by Foreign Money Order. 


N.B.— Those of the interested, who by reason of old 
age or accidents, or other adversity, are unable to pay, 
will be supplied FREE, if they will send a Postal Card each 
December, stating their case and requesting the paper. 



Speaking in the United States Senate, on 
January 21st, Senator Peffer gave evidence of 
having the eyes of his understanding somewhat 
open, respecting what is coming. He is 
reported to have used the following language: 

"A day of retribution is coming— a day of 
reckoning is nigh at hand. The people will 
smite their enemy. In their wrath this great 
crime will be avenged. Standing as I do in 
the night of the Nineteenth century, and looking 
toward the dawn of the Twentieth, I see 
coming a wave of fire and blood. I pray 
God that it may spend its force on the sea. 
Behind me is Rome, and before, God alone 
in his infinite wisdom knows." 

page 34 



S (a town of 30,000 inhabitants) I found 

some who are likely to be greatly blessed by 

the truth. I put out about ninety DAWNS in 

the seven days I had at that place, and sold 

about 253 of the Old Theology tracts. While 

my idea in going there was principally to get 

a better knowledge of the smaller cities of 

England, the Lord perhaps brought it about 

in order to send the truth to some of his sheep 

there, who seemed to be very hungry. And I 

must say that the Lord's hand can be seen in 

so many of the movements in connection with 

the work here that it is very encouraging, 

although the results in some ways have not been 

quite what I expected. For instance, in a neighboring 

city, a little company of "holiness" 

people had, for a year or more, been working 

very earnestly in their way till a few months 

since, when the Lord led them to see that 

they were not in the right way. For two or 

three months they had been waiting to know 

the Lord's will; and about a month or six weeks 

since they began to feel that the Lord was going 

to send them the truth through "some 

man" as one of his messengers. Then, shortly 

before leaving, entirely unbeknown to these 

waiting ones, it was arranged to hold two 

meetings at the home of Brother and Sister 

Bivens who knew of the attitude of these friends, 

and afterwards invited them to the meetings. 

After the first meeting two or three of these 
said that, as soon as they heard the voice of 
the speaker, they felt sure that he had what 
they had been waiting for. There are six of 
this little company in particular that I met, 
and they availed themselves of every opportunity 
to hear the message. After the second 
meeting I put the DAWNS in their hands, and 
trust that they are now entering into the joys 
of present truth. 

I reached the great metropolis on Dec. 26th. 
At my request the brethren had appointed the 
evenings of the 28th and 29th for special 
prayer and communion in the interests of the 
harvest work in London and Great Britain 
generally. Together we thanked the Lord for 
the many favors of the past, and asked for 
more love and wisdom and strength, both for 

ourselves and all who have entered into the 
secret of his presence and the knowledge of 
the Kingdom to which we are called. The 
dear brethren here seem rejoiced to see me, and 
I need hardly say that you and Sister Russell 
and all the saints in America are much spoken 
of in their prayers. 

Could you tell all the colporteurs through 
the TOWER of the possibilities and privilege of 
disposing of the Old Theology tracts at two 
cents or one penny each, in many places where 
the DAWNS can not be sold? 

With greetings of love and good wishes, 
Yours in our Redeemer, S. D. ROGERS. 


VOL. XV. FEBRUARY 1, 1894. NO. 3. 


"Who of God is made unto us wisdom, and 
righteousness [justification], and sanctification, 
and redemption [deliverance]."— 1 Cor. 1:30. 

[A CANADIAN journal, The Expositor of 
Holiness, reached our table as we finished 
this article. We extract a few statements from 
one of its leading articles which show how blind 
are both the writer and the Editor respecting 
true holiness and a gospel faith in Christ. 
Ignoring the fact of the fall of the race in 
Adam, and of our consequent imperfection, 
because we are his offspring, born in sin and 
shapen in iniquity (Rom. 5:12; Psa. 51:5), 
the redemption accomplished by Jesus our 
Lord, and our justification, by faith in his 
blood, are not seen. This is the seducing 
spirit and tendency of our times, part of the 
"doctrine of devils"— no fall, no death, 
no ransom; Christ merely a pattern; salvation 
by works, following Christ's example, crucifying 
your own sins in your own flesh, as he 
crucified sin in his flesh (?)-- "in whom was 
no sin," who was "holy, harmless, and separate 
from sinners." We quote:— 

"Because Jesus lived right, men imagine 
that they can substitute his life for theirs when 
they come to be judged. ...They have 
carved out the beautiful fiction that God will 

look only upon Jesus' life instead of upon 
theirs. He will see that Jesus' life was very 
good,— that Jesus' life pleased him, and therefore 
he will look only upon Jesus.... 
Therefore they expect to come up for judgment 
...with shortcomings, with failures, with 
infirmities of the flesh, with sins of omission, 
with sins of commission, and expect God's divine 
favor, by this substitutionary process,— 
God looking upon Jesus. ...The only 
atonement God will have anything to do with 
is based on righteousness,— that we should live 
right, act right, think right. Jesus did se- 
lf a man's deeds be righteous he will escape 


Since God's dealings with his creatures recognize 
their wills, therefore the first step in 
his dealing with them, is to give them knowledge, 
or "wisdom," as it is translated in the 
above Scripture. It is for this reason that 
preaching was the first command of the Gospel 
age. To the worldly minded the preaching of 
forgiveness on account of faith in the crucified 
Jesus did not seem the wise course. To them 
it would have seemed better for God to have 
commanded something to be done by them. 
But, as Paul says— "It pleased God to save 
those who believe by [knowledge imparted 
through what the worldly consider] the foolishness 
of this preaching."— 1 Cor. 1:21. 

The first gift of God to our redeemed race, 
therefore, was knowledge. 

(1) Knowledge of the greatness and absolute 
justice of the God with whom we have to 

do. This knowledge was prepared for by the 
Mosaic Law, which was a "schoolmaster," or 
pedagogue, to lead men to Christ. And Christ, 
by his obedience to that Law, magnified the 


Law and showed its honorableness, its worthiness; 
and thus honored God, the author of 
that Law, and showed his character. 

(2) Knowledge of his own weakness, of his 
fallen, sinful and helpless condition, was also 
needful to man, that he might appreciate his 
need of a Savior such as God's plan had provided 
for him. 

(3) Knowledge of how the entire race of 
Adam fell from divine favor and from mental, 

moral and physical perfection, through him, 
was also necessary. Without this knowledge 
we could not have seen how God could be 
just in accepting the one life, of Christ, as the 
ransom price for the life of the whole world. 

(4) Without knowledge as to what is the 
penalty for sin— that "the wages of sin is 
death"— we never should have been able to 
understand how the death of our Redeemer 
paid the penalty against Adam and all in him. 

(5) Knowledge, in these various respects, 
was, therefore, absolutely necessary to us, as 
without it we could have had no proper faith, 
and could not have availed ourselves of God's 
provision of justification, sanctification and 
deliverance through Christ. 

Most heartily, therefore, we thank God for 
knowledge or wisdom concerning his plan. 
And we see that this wisdom came to us through 
Christ; because, had it not been for the plan 
of salvation of which he and his cross are the 
center, it would have been useless to give the 
knowledge, useless to preach, because there 
would have been no salvation to offer. 


That Christ is made unto us righteousness 
or justification implies,— 

(1) That we are unjust, or unrighteous, in 
the sight of God, and unworthy of his favor. 

(2) That, in view of our unworthiness, God 
had in some manner arranged that Christ's 
righteousness should stand good for "us," 
and thus give "us" a standing before God 
which we could not otherwise have because of 
our imperfections— our unrighteousness. 

(3) This scripture does not imply that 
Christ's righteousness covers every sinner, so 
that God now views every sinner as though he 
were righteous, and treats all as his children. 
No, it refers merely to a special class of sinners 
—sinners who, having come to a knowledge of 
sin and righteousness, and having learned the 
undesirableness of sin, have repented of sin, 
and sought to flee from it and to come into 
harmony with God. This is the particular 
class referred to in this scripture— "who of God 
is made unto us justification" or righteousness. 

(4) How God has arranged or caused 

Christ to be our "righteousness," or justification, 
is not here explained; but what we know 
of divine law and character assures us that the 
principle of Justice, the very foundation of 

divine government, must somehow have been 

fully satisfied in all of its claims. And other 

scriptures fully substantiate this conclusion. 

They assert that God so arranged as to have the 

price of man's sin paid for him; and that the 

price paid was an exact equivalent, a ransom 

or corresponding price, offsetting in every particular 

the original sin and just penalty, death, 

as it came upon the original sinner and through 

him by heredity upon all men. (Rom. 5:12,18-20.) 

He tells us that this plan of salvation 

was adopted because by it "God might be 

[or continue] just, and [yet be] the justifier of 

him [any sinner] that believeth in Jesus"— that 

comes unto God under the terms of the New 

Covenant, of which Christ Jesus is the mediator, 

having sealed it or made it a covenant by 

his own precious blood. —Heb. 13:20,21; 10:29. 

(5) While the benefits of this gracious arrangement 
are only for "us," for "believers," 

for those who come unto God by Christ— under 
the provisions of the New Covenant— 
these benefits are, nevertheless, made applicable 
to all; for God's special provision for the 
whole world of sinners is that all shall "come 
to a knowledge of the truth," that they may, if 
then they will accept the conditions of God's 
covenant, be everlastingly saved. A knowledge 
and a rejection of error— of false doctrines 
which misrepresent the divine character, even 
though they be mixed with a little misconstrued 
truth— will not constitute grounds for 
condemnation; but a knowledge of the truth 
and a rejection of it will bring condemnation 
to the second death. The Greek text states 


this much more emphatically than our common 
English translation. It says, "come to an accurate 
knowledge of the truth."— 1 Tim. 2:4. 

(6) The provision made was sufficient for 
all men. Our Lord gave himself [in death] a 
ransom— a corresponding price— for all; he 
was a "propitiation [or sufficient satisfaction] 
for the sins of the whole world." (1 John 2:2.) 
As a consequence, he is both able and willing 
"to save unto the uttermost [i.e., to save from 
sin, and from divine disfavor, and from death, 
and all these everlastingly] all that come unto 
God by him." (Heb. 7:25.) And inasmuch 

as God's provision is so broad, that all shall 

come to an exact knowledge of the truth respecting 

these provisions of divine mercy under 

the terms of the New Covenant;— inasmuch 

as the provision is that all the sin and 

prejudice blinded eyes shall be opened, and 
that the devil, who for long centuries has deceived 
men with his misrepresentations of the 
truth, is to be bound for a thousand years, so 
that he can deceive the nations no more; and 
that then a highway of holiness shall be cast 
up in which the most stupid cannot err or be 
deceived; and in view of all this provision 
God declares that all men will be saved from 
the guilt and penalty incurred through Adam's 
sentence. Because, when all of these blessed 
arrangements have been carried into effect, 
there will be no reason for a solitary member 
of the human family remaining a stranger and 
alien from God's family except by his own choice 
or preference for unrighteousness, and that 
with an accurate knowledge that all unrighteousness 
is sin. Such as, of their own preference, 
knowingly choose sin, when the way and 
means of becoming servants of God are clearly 
understood by them, are wilful sinners on their 
own account, and will receive the second-death 
sentence as the wages of their own opposition 
to God's righteous arrangements. 

The world's salvation will be complete the 
moment all have come to an accurate knowledge 
of the truth concerning God's great plan 
of salvation; because then they will know that 
by accepting Christ and the New Covenant 
which God offers to all through Christ, they 
may have life everlasting— salvation to the uttermost. 
Whether they will hear (heed) or 
whether they will forbear (refuse to heed) will 
not alter the fact that all will thus have been 
saved from Adamic sin and death— will have 
had a full salvation tendered to them. Thus, 
the living God will be the Savior of all men— 
especially or everlastingly, however, the Savior 
of only those who accept his grace and become 
"his people" under the New Covenant. 
-1 Tim. 4:10. 

(7) It is only to "us" that Christ is made 
justification or righteousness. Though all men 
are to be saved in the sense of being brought 
to the knowledge and opportunity of salvation, 
none have Christ as their justification, the covering 
of their imperfections, imputing his righteousness 
to them, except "us"— the household 
of faith. "To you who believe he is precious." 
(1 Pet. 2:7.) He of God is made unto us justification, 
righteousness, covering and cleansing 
from the unintentional weaknesses and 
shortcomings of the present, as well as from 
the original sin and its sentence. Who is he 
who condemns us? "Will that Anointed One 
who died; and still more who has been raised, 

who also is at the right hand of God, and who 
intercedes on our behalf?" Nay, he has been 
made our justification: it is the merit of his 
great sacrifice that speaks our justification. -- 
Rom. 8:34. 

Justification signifies to make right or whole 
or just. And from the word "whole" comes 
the word "(w)holiness," signifying soundness 
or perfection or righteousness. None of the 
fallen race are either actually or reckonedly 
whole, sound, perfect or just by nature. "There 
is none righteous [just, sound, holy], no, not 
one; all have sinned." But all who come unto 
God by Christ, whom he has accepted as the 
justification or righteousness of all who accept 
the New Covenant, are from that moment accepted 
and treated as sound, perfect, holy. 
Although we are actually unholy or imperfect, 
we are made "partakers of God's holiness;" 
first, reckonedly, in Christ, and, second, more 
and more actually by the eradication of our 
sinful tendencies and the development of the 
fruits and graces of the spirit, through chastisements, 
experience, etc. (Heb. 12:10.) God not 


only begins on the basis of holiness, imputing 
to us Christ's merit to cover our demerits, but 
he continues on the same line, and ever urges 
us to "be holy [to strive after actual soundness 
and perfection], even as he is holy." (1 Pet. 1:15,16.) 
And he promises the faithful strivers 
that they shall ultimately attain absolute holiness, 
soundness, perfection— in the resurrection, 
when they shall be made actually like 
Christ, as now their wills are copies of his. 
For "without holiness [thus attained] no man 
shall see the Lord." (Heb. 12:14.) Hence, 
"Every man that hath this hope in him purifieth 
himself, even as he [Christ] is pure"— 
seeking to be as much like him as possible now, 
and by and by fully in his image.— 1 John 3:3,2. 
Justified persons and no others are Christians, 
in the proper use of that term. 


The term "Sanctification," used in this text, 
means, set apart, consecrated, devoted to, or 
marked out for, a holy use or purpose. 

Christ by God is made unto us sanctification. 
That is to say, God through Christ sets 
apart or marks out for a special share in his 

great plan "us"— the Church. 

Many make the serious error of supposing 
that God is sanctifying the world,— sanctifying 
sinners. As a consequence of this error, 
many are seeking to copy Christ's example, 
and thus, be sanctified before God, while they 
repudiate the doctrine of the ransom, or justification 
by faith. They confound sanctification 
and justification in their minds, and suppose 
that if they consecrate or sanctify or set 
apart their lives to God's service and to deeds 
of kindness they are thereby justified. 

This is a serious error. Justification is entirely 
separate and distinct from sanctification; 
and no one can be sanctified in God's sight, 
and in the Scriptural sense, unless he has first 
been justified or cleansed from all sin. 

Consecrating a person or a thing to God's 
service does not cleanse that person or thing. 
On the contrary, God always refuses to accept 
anything imperfect or unclean. This is distinctly 
and repeatedly shown in the typical 
arrangements of the Law given to typical 
Israel. The priests were obliged to wash 
themselves and put on new, clean linen garments 
before consecration to their office and 
work as God's typically set apart, or sanctified, 
priesthood. Their cleansing and new 
clothing represented justification, the appropriation 
of Christ's righteousness instead of the 
filthy rags of their own unrighteousness, as 
members of the fallen race. 

The seal or mark of their consecration was a 
totally different one, and followed the cleansing 
ceremony, as consecration should in every 
case follow justification. The sign or mark of 
consecration or sanctification was the anointing 
with the holy oil, which symbolized the 
holy spirit. 

The anointing oil or symbol of consecration 
was poured only upon the head of the High 
Priest, but the under-priests were represented 
in the members of his body, even as Christ is 
the Head over the Church which is his body, 
and all together constitute the royal priesthood. 
So the holy spirit given without measure 
to our Lord and Head applies to us (his 
body) through him. The Father gave the 
Spirit to the Son only: all of the anointing 
oil was poured upon the Head. At Pentecost 
it ran down from the Head to the body, and 
has continued with the body ever since, and 
whoever comes into the "body" comes thereby 
under the consecrating influence— the spirit 
of holiness, the spirit of God, the spirit of 
Christ, the spirit of the Truth.— Acts 2:4. 

But in consecrating the typical priests the 
blood was not ignored. It was put upon all, 
upon the tip of the right ear, upon the thumb 
of the right hand and upon the great toe of 
the right foot, thus showing that the hearing 
of faith, the work of faith and the walk of 
faith must all be touched and made holy by an 
appreciation of the precious blood of atonement 
—the blood of Christ— the blood of the 
New Covenant. And then the garments of all 
the priests— their clean linen garments— were 
sprinkled with a mixture of the blood and the 
oil, implying that both justification through 
the blood and sanctification through the possession 
of the spirit of holiness are necessary 
in our consecration. 


To what end or service are God's people, 
the royal priesthood, consecrated or set apart? 

Some would be inclined to answer: To live 
without sin, to practice the graces of the spirit, 
to wear plain clothing and in general to 
live a rather gloomy life now, hoping for 
greater liberty and pleasure hereafter. 

We reply, This is the common but mistaken 
view. True, God's people do seek to 
avoid sin; but that is not the object of their 
consecration. Before consecration, they learned 
the exceeding sinfulness and undesirableness 
of sin, and saw Christ Jesus as their sin-bearer 
and cleanser. Consequently they had 
fled from sin before consecration. When consecrated 
they will still loathe and abhor sin, and 
that more and more as they grow in grace and 
knowledge; but we repeat that to seek to live 
free from sin is not a proper definition of consecration 
or sanctification. 

It is true also that all of the consecrated will 
seek to put on the graces of Christ's spirit 
and example; but neither is this the object of 
our call to consecration under the Gospel 

It is true, also, that our consecration may 
lead to plainness of dress, and bring upon us 
sufferings for righteousness' sake, in this present 
evil world (age); but, we repeat, these are 
not the objects of our consecration. They are 
merely incidental results. 

The object of God in calling out the Gospel 
Church, providing for the consecration or 
sanctification of its members, is a grand and 
worthy one; and when once clearly seen by the 
eye of faith it makes all the incidentals which 
it will cost, such as self-denials in dress, loss 

of friends and companionships, and even persecution 

for the truth's sake, etc., to be 

esteemed but light afflictions, not worthy to be 

compared to the glorious object of our consecration, 

which is that we may become "partakers 

of the divine nature" and "joint heirs 

with Christ," and together with him bless the 

world during its day of judgment— the Millennium 

—as we will show. 

God in his wisdom and foreknowledge knew 
that sin would enter this world and bring its 
blight,— sorrow, pain and death. He foresaw 
that after their experience with sin some of his 
creatures would be, not only willing, but anxious, 
to forsake sin and return to his fellowship 
and love and blessing of life everlasting. 
It was in view of this foreknowledge that God 
formed his plan for human salvation. 

In that plan Christ Jesus our Lord had first 
place, first honor. As he was the beginning 
of the creation of God, so he was the chief of 
all God's creatures thus far brought into being. 
But God purposed a new creation— the 
creation of a new order of beings different and 
higher than men, angels and arch angels- 
higher than all others, and of his own divine 
essence or nature. The worthiness of anyone 
accepted to that great honor should not only 
be recognized by God himself, but by all of 
his intelligent creatures. Hence God, who 
knew well the character of his first-begotten 
Son (our Lord Jesus), decided to prove or test 
his well-beloved Son in a manner that would 
prove to all of his intelligent creatures, what 
they all now recognize in the new song, 
"Worthy is the Lamb that was slain to receive 
power, and riches, and wisdom, and strength, 
and honor, and glory and blessing."— 
Rev. 5:12. 

But the exaltation of our Lord, who already 
was the chief of all creation, was even less remarkable 
than another feature of the divine 
plan, foreordained before the foundation of the 
world (1 Pet. 1:2; Eph. 1:4); namely, that 
he would make to some of his human creatures 
(of the race sentenced as unworthy of any future 
life but redeemed from that sentence by 
Christ's sacrifice) an offer of joint-heirship and 
companionship with his beloved Son, in the 
order of the new creation (of the divine nature), 
of which he has made the worthy Lamb 
the head and chief, next to himself. 

This offer is not made to all of the redeemed 
race, but to many— "Many are called." The 
called are only those who in this age are justified 
by faith in Christ's atoning sacrifice. Unbelievers, 

and scoffers are called to repentance 
and faith, but none are called to this high 
calling of participation in the divine nature 
(2 Pet. 1:4) until they have forsaken sin and 
laid hold upon Christ as their Redeemer. 


If the worthiness of the Lamb was necessary 
to be shown, the worthiness of these whom he 
redeemed to be his joint-heirs (called also the 
bride, the Lamb's wife) would also need to be 
shown, proved, manifested, before angels as 
well as before men, that God's ways may be 
seen to be just and equitable. 

It is for this reason that God calls upon those 
whom he does call to consecrate themselves to 
him; not in dress or word merely, but in every 
thing. It is not a consecration to preach 
merely, although all the consecrated will delight 
to use every opportunity in telling to 
others the good tidings of God's love. It is 
not a consecration to temperance reform, social 
reform, political reform, or any other work 
or reform, although we may and should feel a 
deep interest in anything that would benefit 
the fallen race. But our attention should be 
as that of a maid to her mistress, or of soldiers 
to their officers, or, better yet, as that of a 
dutiful child toward a beloved parent— swift 
to hear, quick to obey, not planning or seeking 
our own wills but the will of our Father in 
heaven. Just such an attitude is implied in 
the words sanctified or consecrated to God. 
It takes hold of the will, and therefore rules 
the entire being, except where uncontrollable 
weaknesses or insurmountable obstacles hinder. 
And since our call and acceptance are based 
upon the New Covenant, which accepts a 
perfect will on the part of those trusting in 
the precious blood, and does not demand perfection 
of deeds, it follows that all, no matter 
how degraded by the fall, may be acceptable 
to God, in the Beloved, and make their calling 
and election sure. 

Nor is this arrangement of the New Covenant 
(by which those in Christ whose wills and 
efforts are right toward God are not held responsible 
for the full letter of God's law, but 
for the observance of its spirit or meaning, to 
the extent that they have knowledge, opportunity 
and ability) a violation of Justice, as some 
have assumed. God's law was designed for 
perfect creatures, and not for fallen ones; but 
under the New Covenant in Christ, God has 
adapted his law to the condition of the fallen 

ones without interfering with that law itself 
or even with its spirit. The perfect law, dealing 
with the perfect man, demanded a full 
consecration of his will to the wisdom and will 
of his Creator, and an obedience to that Creator's 
Word to the extent of his ability. But 
since man was created "upright" (and not 
fallen), in the moral image and likeness of God 
(and not born in sin and shapen in iniquity), 
it follows that his perfect will, operating 
through a perfect body and under favorable 
conditions, could have rendered perfect obedience; 
and hence nothing less could be acceptable 
to God. 

How just, how reasonable and how favorable 
is God's arrangement for us. Yet he assures 
us that, while he has made all the arrangements 
favorable for us, he must insist on our wills 
being just right,— we must be pure in heart, 
and in this respect exact copies of his Beloved 
Son, our Lord. (Rom. 8:29--Diaglott.) Of 
those who learn of and accept God's grace 
in Christ, in the forgiveness of sins under the 
New Covenant, all of whom are called to this 
high calling of joint-heirship with Christ in 
the divine nature and its honors, only a few 
will make their calling and election sure (or 
complete); because the testings of their wills 
and faith are so exacting— so crucial. 

Nor should either of these God-declared 
facts surprise us: it is not strange, but reasonable, 
that God should test severely, yea, with 
"fiery trials" (1 Pet. 4:12), the faith and love 
of those invited to so high a station. If they 
be not loyal and trustful to the last degree, 
they surely are "not fit for the Kingdom," its 
responsibilities and its divine honors. Nor 
should it surprise us to be informed by God's 
Word that only a "few," a "little flock," will 
gain the prize to which many are called and for 
which many consecrate. Few are willing to 
"endure" a great fight of afflictions; partly 
whilst made a gazing stock, both by reproaches 
and afflictions, and partly as companions of 
those who are so abused for Christ's sake and 
his truth's sake.-Heb. 10:32,33. 

In a word, the trial of the justified and consecrated 
consists in the presenting to them of 
opportunities to serve God and his cause in this 
present time, when, because of sin abounding, 


whosoever will live godly and hold up the light 
will suffer persecution. Those whose consecration 
is complete and of the proper kind will 

rejoice in their privilege of serving God and 
his cause, and will count it all joy to be accounted 
worthy to suffer in such a cause, and 
thus to attest to God the sincerity of their love 
and of their consecration to him. Such consecrated 
ones, pure in heart (in will or intention), 
realizing the object of present trials, 
glory in tribulations brought upon them by 
faithfulness to Christ and his Word, realizing 
that their experiences are similar to those of 
the Master, and that thus they have evidence 
that they are walking in his footsteps who said, 
"Marvel not if the world hate you; ye know 
that it hated me before it hated you. If ye 
were of the world, the world would love its 
own, but because ye are not of the world, but 
I have chosen you out of the world, therefore 
the world hateth you." "Be faithful unto 
death, and I will give thee a crown of life." — 
1 John 3:13; John 15:18,19; Rev. 2:10. 

Furthermore, they glory in tribulations because 
they realize that the Lord will be near 
them while they endure faithfully, and that 
he will not permit them to be tempted above 
what they are able to bear, but will with every 
temptation provide some way of escape; because 
they realize the necessity of forming 
character, and that tribulation worketh patience, 
and patience experience, and experience 
hope— a hope that maketh not ashamed; 
and because they realize that all these favorable 
results of tribulation follow, because of a 
genuine consecration in which the love of God 
has been shed abroad in the heart, displacing 
the spirit of the world, the spirit of selfishness. 
--Rom. 5:3-5. 

"He that committeth sin [wilfully] is of the 
devil." "He that is begotten of God cannot 
sin [wilfully]." (1 John 3:3-10; 5:18.) And 
we have seen that all of those acceptable to 
God in Christ were obliged to come unto him 
under the New Covenant, whose first condition 
is faith in Christ, and whose second 
condition is an entire consecration of their 
wills to God's will and service. Hence, any 
wilful sin would mean that they had repudiated 
the New Covenant and were no longer recognized 
as begotten of the truth, but under the 
influence of sin, and hence begotten of the 
devil— his children. 

If any justified and consecrated child of God 
commit sin it will be, at most, only partially 
wilful— largely of weakness or deception. He 
may feel his shame and weep bitterly, as did 
Peter; but all such penitence would but prove 
that his sin was not of the wilful kind that 

would mark him as "of the devil." No: so 

long as the seed of the Truth, and of his consecration, 

remains in him, he cannot sin (wilfully). 

But if any trespass under deception or 

weakness, and not wilfully, he has an advocate 

with the Father,— "Jesus Christ the [absolutely] 

righteous" one, whose merit is applicable for 

all such unwilful errors, of such as abide under 

the shadow of the New Covenant. If he 

confess his sin, God is just to forgive him— because 

Christ died. (1 John 1:7,9; 2:1.) But 

if we should say that we have no sin, no imperfection, 

we deceive ourselves, make God a liar, 

and disown the Advocate whom God provided; 

for we are weak through the fall, and liable to 

deception and error at the hands of the world, 

the flesh and the devil.-- 1 John 1:8,10. 

Having seen what Sanctification is, its object 
or result and its present cost, we note that 
Christ by God is made unto us Sanctification 
—in that we could have no such call and could 
experience no such work of grace, under the 
divine plan except for Christ and the work he 
did for us;— justifying us before the Law of 
God, sealing for us the New Covenant and 
making us fit for this call to "glory, honor 
and immortality." 


Many readers confound the words redemption 
and redeem found in the New Testament, 
whereas they refer to different features 
of the work of Christ. The word redeem in 
its every use in the New Testament signifies 
to acquire by the payment of a price, while the 
word redemption in its every New Testament use 
signifies the deliverance or setting free of that 
which was acquired by the payment of a price. 
"We were redeemed [purchased] with the precious 


blood [the sacrificed life, the death] of 

Christ." We wait for "the redemption [the 

deliverance] of our body" [the Church] from 

present imperfections and death. We wait 

for "the redemption [deliverance] of the purchased 

possession.-l Pet. 1:18,19; Rom. 8:23; 

Eph. 1:14. 

In Christ is our redemption or deliverance; 
for so God has ordained. He who redeemed 
or bought us with the sacrifice of his own life 
gives us, as our Prophet or Teacher, wisdom 

by his gospel, to see our fallen state and himself 
as our helper; as our Priest, he first justifies 
us and then sanctifies or consecrates us, as his 
under priesthood; and, finally, as King, he will 
fully deliver the faithful from the dominion of 
sin and death, to the glory, honor and immortality 
of the divine nature;— for "God will 
raise up [from the dead] us also, by Jesus." If 
faithful to our call and covenant, even unto 
death, we shall, at the second coming of our 
Redeemer, "Receive a crown of life that 
fadeth not away, reserved in heaven for us who 
are kept by the power of God [His Word and 
Providence] through faith unto salvation, 
ready to be revealed in the last time."— 1 Pet. 1:5; 
Rom. 1:16; 2 Cor. 4:14. 

"Hallelujah! What a Savior!" 
Truly he is able and willing to save to the 
uttermost all that come unto God by him.— 
Heb. 7:25. 


In the light of the foregoing, now read a 
hitherto obscure passage of Scripture: "We 
know that all things work together for good to 
them that love God, to them who are the called 
according to his purpose. For whom he did foreknow, 
he also did predestinate must be conformed 
to the image of his Son, that he might 
be the first born among many brethren. Moreover, 
[the class] whom he did predestinate 
[must be copies of his Son], he also called [or 
invited to that honor through the gospel]; 
and whom he called he also [previously] justified 
[because he could not consistently call 
to honor and glory, those who were under his 
own sentence of death as sinners] ; and whom 
he justified those he also [previously] honored 
[by sending to them the gospel message]."— 
Rom. 8:29,30. 

Thus the Apostle continues his argument 
concerning the favor of God toward the 
Church, asserting that God has a purpose to 
fulfil, and that the call of the Church is in accordance 
with that purpose. (Peter declares 
the same thing. 1 Pet. 1 :2.) And he asserts 
that all of God's dealings and arrangements 
correspond with that purpose, and co-operate 
for its accomplishment. God's predestination 
was, (1) that he would have a class of beings 
of the divine nature; (2) that each one of that 
class must have a fixed character, like that of 
his ever faithful, Beloved Son. To get such a 

class the Apostle reasons and declares, God 
must call or invite some (just as we see he is 
doing), because "no man taketh this honor to 
himself." (Heb. 5:4.) But whom would God 
call or invite? None were worthy; all had 
gone out of the way; none were righteous, no 
not one. Hence it was necessary that God 
provide for the justification of those he would 
call. But he could justify only such as believed 
in Jesus; and how could they believe on him 
of whom they had not heard, and without a 
preacher sent of God? (Rom. 10:14.) Hence 
it was necessary that these be honored with 
the gospel message in this age, in advance of 
its general revealing, to every creature, during 
the Millennial age.--Rom. 1:16; 2 Cor. 4:6; 
1 Cor. 15:1. 

True, many more were called than will be acceptable 
—many more than will acquire the 
likeness of the Beloved Son; and many were 
justified who did not, after believing, consecrate 
themselves, and whose justification consequently 
lapsed; and many were honored with 
a hearing of the gospel who, after hearing a 
little of it, rejected the message of mercy and 
favor. But all the preaching, justifying and 
calling of this Gospel age has been to the intent 
that the foreknown class of the predestinated 
character might be selected and made 
joint-heirs with Christ.— See also 2 Tim. 1:8-10. 

What shall we [who have been so highly 
favored by God, and for whose successful running 
of the race every necessary arrangement and 
provision has been made] say to these things? 


"If God be for us, who can be against us?" 
And in view of this let each say,— "What shall 
I render unto the Lord for all his benefits toward 
me? I will take the cup of salvation, and 
call upon the name of the Lord. I will pay my 
vows [fulfil my covenant of consecration] unto 
the Lord, now, in the presence of all his 
people. [This will mean, as in our Lord's case, 
faithfulness (dying daily— 1 Cor. 15:31), even 
unto death, but] Precious in the sight of the 
Lord is the death of his holy ones."— 
Psa. 116:12-15. 





THE object of the book is to reveal to us the 
material universe; man's origin and relation 
to God the Creator, and the equality of 
all men before him; the divinely constituted 
relation of the sexes; the origin of moral and 
physical evil; the primaeval history of the human 
race, and the origin of nations; the selection 
of one as the depository of the sacred 
records, and of the divine purpose and method 
for man's redemption; the history of its ancestral 
founders, and their relation to its subsequent 
history, etc. 

Of these truths, to the knowledge of which 
we owe the present advancement in civilization, 
it is the object of the book to furnish a 
divinely accredited record. Its value is apparent 
on the face of the above statement, and 
is attested by the history of civilization. In 
these truths, and the divine attestation of them, 
lies the only basis of popular progress, and 
of permanent national prosperity; and on all 
these we should be in the profoundest ignorance, 
without the revelations contained in this book. 

Auberlen, in his defense of the Scriptures 
as a divine revelation, has the following just 
thoughts on the historical value of these eleven 
chapters: "If we had not the first eleven chapters 
of Genesis, if we had, on the beginnings 
of the world and of humanity, only the myths 
of the heathen, or the speculations of philosophers, 
or the observations of naturalists, we 
should be in the profoundest darkness concerning 
the origin and nature of the world 
and of man. It is with these chapters on the 
one side, as with the prophecies of Scripture 
on the other. There we get the true light on 
the first, here on the last things; there on the 
foundation principles, here on the ultimate 
tendencies of history; there on the first cause, 
here on the object of the world; without which 
a universal history, or a philosophy of history, 
is impossible. But prophecy itself also has its 
roots in these chapters, on which all later revelation 
plants itself. Happily, these primeval 
records of our race, far more widely than we 
are aware, have penetrated our whole mode of 
thinking, and sway even those who believe 
they must reject the historical character of these 
accounts. These chapters maintain the consciousness, 
in humanity, of its own God-related 

nature, of its original nobility and its eternal 

From this results its relation to the divine 
canon. Its teachings are presupposed in all 
subsequent revelations, and are assumed to be 
known to the reader. Passing allusions are 
made to them, in which they are recognized 
as known; but no formal, full and connected 
statement of them is elsewhere made, as though 
it were not already done and familiar to the 
reader. The ground-truths, on which the whole 
structure of religious teaching rests, are assumed 
to have been already taught; such, for 
example, as the relation of the material world 
to the Supreme Being, who created it out of 
nothing, and who therefore controls all the 
forces of its elements, brought into existence 
by him, and hence subject to his will; the relation 
of man to the Being who created him, 
and who therefore has a sovereign right to control 
the use of the powers which he created; a 
right paramount to that of the creature himself, 
who possesses these powers by the gift of 
Him who brought them into being; the cause 
of the moral and physical evils that universally 
prevail, throughout the world and among 
all races and generations of men; the inviolable 
sanctity of human life in every individual, 
until forfeited by his own violation of it in another; 
the initiatory steps for perpetuating the 
knowledge of the true God, and for carrying 
into effect the divine plan for the redemption 
of the race. 

These are the ground-work of all subsequent 
teachings, and in all of them are assumed as 

Moreover, the histories of various personages, 
treated of here in their minutest details, 
are often referred to as already known; so that 
no part of subsequent revelation could be 

R1616 : page 44 

understood, without a familiar acquaintance 
with this book. 


The book first reveals God's relation to the 
universe, and to its sentient and intelligent 
occupants, as the Creator and rightful Proprietor 
and Sovereign of all. 

It then records the early history and universal 
corruption of man, and the interposition 

of divine justice in the destruction of the 
guilty race. 

It then proceeds with the general history of 
the new race of man, till it becomes manifest 
that the original lesson is without effect, that 
the tendency to evil is innate and universal, 
and that there is no power of self-renovation. 

It then records the initiatory steps of the 
divine arrangement for the renovation of man, 
and for perpetuating the knowledge and worship 
of the true God. 

Thenceforward it is occupied with the personal 
history of the family, in whom and their 
descendants the divine purpose was to be carried 
into effect. In the details of their history, 
as in the subsequent history of the nation, it 
is made evident that the wonderful truths of 
which they were the depository did not originate 
from themselves, but were divinely communicated. 
If an intellectual and philosophic 
people, such as the Greeks for example, with 
a capacity for acute and metaphysical speculation, 
had been selected as the depository of 
these truths, it might with more show for 
reason be maintained that they originated in 
the tendencies of the national mind. But how 
should the pure monotheism of the Hebrew 
Scriptures, the doctrine of the One Eternal 
God, have originated with a people ever prone 
to idolatry? And whence was that light which 
illuminated Palestine, a mere patch on the 
earth's surface, while all other nations, the 
world around, were enveloped in darkness? 
And whence were those conceptions of God 
and his attributes sung by Psalmists and Prophets, 
and now the ground-work of the highest 
civilization to which man has ever attained, 
while Homer and Hesiod were singing of the 
gods of Olympus and the mythic fables of the 
Theogony? He who believes that the unphilosophical 
and unlearned Hebrews outstripped 
the most intellectual and wisest nations of antiquity, 
put to shame their learning and philosophy, 
and have become the instructors of 
the most enlightened nations of modern times, 
believes a greater wonder than the divine inspiration 
of the Hebrew Scriptures. 

In this plan of the book there is a manifest 
unity of design, indicating a special purpose 
and aim in its composition. 

It should be observed of this, as of every 
other part of the divine volume, that it is not 

R1617 : page 44 

a declaration of abstract principles, or of abstract 

truths, which convince without moving. 
It takes hold on the life, through its details of 
life, and influences action by showing the 
power and tendencies of principles in action. 
The minuteness of its details of every-day life 
is therefore in harmony with its spirit and 
purpose, as it is with all other parts of the divine 
Word; and on these depend its power, 
instrumentally, as an element in progressive 
civilization. — T. J. Conant. 

page 44 






I. QUAR., LESSON VI., FEB. 1 1, GEN. 17:1-9. 

Golden Text— "He believed in the Lord, and he 
counted it to him for righteousness."— Gen. 15:6. 

God had promised to make a definite covenant 
with Abram before he left his native 
land, Haran. (Gen. 12:1-4.) He actually 
made that covenant after Abram had complied 
with the conditions and come into 
the land of Canaan. (Gen. 12:6,7.) And now, 
in the words of this lesson, we find God 
encouraging Abram's faith by amplifying 
and explaining that covenant, and counseling 
him to continue to keep his heart in the 
proper attitude to receive such favors, saying, 
"I am the Almighty God; walk before 
me, and be thou perfect. And I will 
perform my covenant between me and thee, 
and will multiply thee exceedingly." 

The covenant was to give all "the land 
of Canaan" to Abram and to his seed for 
an everlasting possession. The terms of 
the covenant clearly indicate an earthly inheritance, 

an inheritance of that which 
Abram actually saw with his natural eyes. 
And Abraham (for his name was here 
changed as a confirmation of the covenant) 

R1617 : page 45 

believed the word of the Lord, and never 

relaxed his faith, even to his dying day; for, 

says Paul, he "died in faith, not having received 

the promises; but, having seen them 

afar off, he was persuaded of them and embraced 

them" (Heb. 11:13), although, during 

his past life, as Stephen said, "God 

gave him none inheritance in the land; no, 

not so much as to set his foot on; yet he 

promised that he would give it to him and 

to his seed after him, when as yet he had 

no child."— Acts 7:5. 

That was indeed a remarkable covenant, 
and a wonderful manifestation of the favor 
of God toward his faithful servant Abraham; 
and it was a remarkable faith on the 
part of Abraham which was able to grasp 
and appreciate a promise whose realization 
must be beyond the floods of death; and 
extending to a posterity so numerous as to 
be beyond all hope of reckoning. 

But, great as was Abraham's faith, there 
was a feature of that covenant of which it 
was impossible for him to have the slightest 
conception; for it was to have both a literal 
and an anti-typical fulfilment. This we 
are enabled to see from subsequent divine 
revelations through the Apostle Paul, who 
shows that the seed of Abraham was to be 
understood in two senses: that there was 
to be a natural seed, an Israel after the 
flesh (1 Cor. 10:18), and a spiritual seed, 
"which seed is Christ" (Head and body): 
"and if ye be Christ's, then are ye Abraham's 
[antitypical] seed and heirs of the 
[antitypical] promise" (Gal. 3:7,29), which 
includes a much more glorious inheritance 
than the earthly possessions of the fleshly 
seed, rich indeed though their portion will 
be; for Christ is the heir of all things, and 
those who are Christ's are heirs together 
with him of all things. All things are yours, 
for ye are Christ's, and Christ is God's, 
who created all things by and for his well 
beloved Son.--Heb. 1:2; Rom. 8:17; 1 Cor. 3:21-23; 
Col. 1:16. 

A hint of this double significance of the 
promise to Abraham was given for our 
benefit in the illustrations which God gave 

of his numerous posterity. They were to 
be as the sand by the sea-shore and as the 
stars of heaven (Gen. 22:17)— the former an 
apt illustration of the fleshly, and the latter 
of the spiritual seed. 

Let all those who are of the faith of 
Abraham mark these precious promises and 
follow them up until, the eyes of their understanding 
being opened, they see by faith 
the city established for which Abraham 
looked, the city which hath foundations, the 
glorious Kingdom of God in both its earthly 
and heavenly phases. (Heb. 1 1:9,10. 
xiv.) The prophet Micah describes its coming 
glory (Micah 4:1-7) and says that, when 
the children of Abraham do thus come into 
possession of the land, they shall rest there 
in peace; for the nations shall have beaten 
their swords into ploughshares and their 
spears into pruning hooks, and nation shall 
not lift up sword against nation, neither 
shall they have war any more. Then "they 
shall sit every man under his vine and under 
his fig tree, and none shall make them 
afraid; for the mouth of the Lord of hosts 
hath spoken it." And we believe it, because 
we are of the faith of Abraham, and 
know that all that the Lord has promised 
he is able to perform. 

And not only so, but to-day we stand 
upon the very threshold of that new dispensation 
—the Millennial reign of Christ, when 
all of these things are shortly to be fulfilled 
—when Abraham himself shall return from 
the captivity of death (Isa. 61:1; Luke 4:18), 
when his natural seed also shall return 
and possess the land; and when God will 
take away their stony hearts and give them 
a heart of flesh and enable them to keep his 
covenant and to walk before him with a 
perfect heart and make them indeed a channel 
of blessing to all the families of the 
earth. (Ezek. 11:19,20.) See MILLENNIAL 

R1617 : page 45 


I. QUAR., LESSON VII., FEB. 18, GEN. 18:22-33. 

Golden Text— "Shall not the Judge of all the earth do 
right?"-Gen. 18:25. 

The subject of this lesson is an important 
one, though the limits assigned do not cover 
the event, which includes all of chapter 1 8, 
and chapter 19:1-28. Though the narrative 
is familiar to every Bible reader, its lessons 
have been very generally overlooked. 

Before considering these it is well to note, 
in corroboration of our observations on 
lesson iv., concerning the ministration of 
angels prior to the beginning of the law 
dispensation, (1) how promptly they were 
recognized by those to whom they appeared. 
Although these appeared in human form, 
Abraham very quickly recognized them as 

R1617 : page 46 

more than human, and honored them accordingly. 

So also Lot recognized them; 

and, because he honored them as the messengers 

of the Lord, he sought to protect them 

from the Sodomite mob, even at the expense 

of his virgin daughters if need be. 

But while Abraham and Lot recognized 

them as the angels of God, the men of 

Sodom thought them to be only men. Nor 

were Abraham and Lot excited, or in the 

least disconcerted by the honor of such a 

visit. They received their remarkable guests 

with becoming dignity and grace, and with 

great composure; not with superstitious 

fear, nor as if it were a thing hitherto unknown; 

but as a rare occurrence and a 

special honor. 

(2) Note also the expression of one of 
these heavenly visitants— one of the three 
representatives of Jehovah, possibly his beloved 
Son, afterward our Savior. Speaking 
for Jehovah, he said, (verse 17), "Shall 
I conceal from Abraham what I am about 
to do, seeing that Abraham shall surely become 
a great and mighty nation," etc.? 
"The secret of the Lord is with them that reverence 
him," says the Psalmist. (Psa. 25:14.) 
Thus it was in Abraham's day, and thus it 
is still. The Lord does not honor the world, 
nor the worldly wise, with a knowledge of 
his secret purposes.— Dan. 12:10; 1 Cor. 1:19,20; 

In verses 22-33 we have the account of 
Abraham's pleading with the Lord for the 
possible righteous souls that might yet remain 
in Sodom, and an illustration of the 
promise that the fervent prayer of a righteous 
man availeth much. (Jas. 5:16.) But 

when not even ten righteous persons were 
found in Sodom, the four that were found 
were first gathered out before the visitation 
of wrath descended on the condemned city; 
for "the eyes of the Lord are upon the righteous, 
and his ears are open to their cry." 

Coming now to consider the severe judgment 
upon Sodom, let us note its prominent 
lessons carefully— (1) We see that the city 
was wholly given up to wickedness and the 
basest immoralities. Not even a strange 
man was safe in coming among them. Sin 
had there reached that dreadful enormity 
to which the Apostle Paul seems to have 
reference in Rom. 1:18-32. See also Jude 7 
and Ezek. 16:49,50. They were sinning, 
too, against sufficient knowledge from the 
light of nature, as Paul indicates, so that they 
were, as he affirms, "without excuse." 

(3) We observe next that the penalty inflicted 
upon them was not eternal torment, 
but a cutting short of the present life with 
its privileges and advantages: "I took them 
away as I saw good, saith the Lord." (Ezek. 16:50.) 
And by the same prophet he declares 


his intention to bring them back, together 

with wayward Israel, the children 

of the covenant, saying, "When I shall 

bring again the captivity of Sodom and her 

daughters, and the captivity of Samaria and 

her daughters, then will I bring again the 

captivity of thy captives in the midst of 

them. ...I will remember my covenant 

with thee in the days of thy youth, and I 

will establish unto thee an everlasting covenant. 

Then thou shalt remember thy ways 

and be ashamed when thou shalt receive 

thy sisters, thine elder and thy younger 

[Samaria and Sodom— Verse 46]. And I 

will give them unto thee for daughters, but 

not by thy covenant. And I will establish 

my covenant with thee; and thou shalt 

know that I am the Lord: That thou may est 

remember, and be confounded, and never 

open thy mouth any more, because of thy 

shame, when I am pacified toward thee for 

all that thou hast done [which he declares 

to be worse than Sodom had done— Verses 47,48], 

saith the Lord Jehovah." 

When the Lord thus declares his purposes, 
and that in full view and statement of all 
the circumstances, and signs his name to 
the document, there is no room left for cavil 

or doubt. Wicked Sodom and Samaria and 

Israel and all the families of the earth shall 

be brought back from the captivity of death 

—the only captivity which could possibly 

be referred to here; for this was spoken 

long after Sodom was laid in ashes. Nor 

was there a single Sodomite left to perpetuate 

the name; for it is written that, "the 

same day that Lot went out of Sodom it 

rained fire and brimstone from heaven and 

destroyed them all." (Luke 17:29; Gen. 19:24,25.) 

Our Lord also adds his testimony 

saying, "Marvel not at this, for the 

hour is coming in which all that are in the 

graves shall hear the voice of the Son of 

man 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"*— trial. (John 5:27-29.) 

*The Greek word krisis, rendered damnation in the 
common version, does not mean damnation, but a trial or 
judgment, and is so translated thirty-nine times in the 
New Testament. 


And the Apostle Paul states, "There shall 
be a resurrection of the dead, both of the 
just and unjust."— Acts 24:15. 

The statement of Jude 7 that "Sodom 
and Gomorrah are set forth for an example, 
suffering the vengeance of eternal fire," 
may be thought by some to be at variance 
with the above quoted scriptures. But not 
so. The word of the Lord spoken by prophets 
and apostles and by the Lord Jesus himself 
must of necessity be harmonious; and 
any interpretation which does not manifest 
that harmony must be erroneous. The word 
"fire" is here used as a symbol of destruction, 
and the word eternal is from the Greek 
word aionios, which signifies age-lasting. 
Thus Sodom and Gomorrah are represented 
as suffering the vengeance of age-lasting destruction. 
They were destroyed, says Luke (17:29), 
and they have remained so ever 
since, and will so remain until the appointed 
time for bringing them again from the 
captivity of death, as declared by the Prophet 

Mark also the statement that these were 
set forth for an example of God's treatment 
of the evil doers (See also 2 Pet. 2:6)— an 

example both of his vengeance and of his 

mercy. His vengeance was manifested in 

their destruction; and his mercy is specially 

manifest in their promised deliverance. God 

will punish the evil doers, but he will have 

mercy also. Those who have sinned against 

a measure of light shall be punished accordingly 

(Luke 12:48); and those who, during 

this Gospel age, have been fully enlightened, 

and who have tasted of the heavenly 

gift of justification, and been made partakers 

of the holy spirit, and who have tasted 

of the good word of God (not its perversion), 

and the powers (advantages) of the coming 

age, and have spurned these, and counted 

the blood of the covenant wherewith they 

were sanctified a common thing (Heb. 6:4-6; 

10:26-31), will be cut off from life in 

the second death. 

However, the Sodomites and others, 
though great and shameful sinners, and 
worthy of many and severe stripes, some of 
which, at least, were received in their past 
life, as, for instance, in their fearful overthrow 
and destruction, were not thus fully 
enlightened, and consequently were not condemned 
to the second death, from which 
there will be no resurrection. And, therefore, 
even the wicked Sodomites will hear 
the voice of the Son of man and come forth 
in due time; for "God our Savior will have 
all men to be saved and to come unto the 
knowledge of the truth. For there is one 
[just and merciful] God, and one mediator 
between [that just and holy] God [who 
cannot tolerate sin] and [fallen, sinful] men, 
the man Christ Jesus [the only begotten 
and well beloved Son of God, whom God 
gave to redeem us, because he so loved the 
world even while they were yet sinners, 
and] who gave himself [in accordance with 
the Father's plan] a ransom for all [the 
Sodomites and all other sinners included], 
—to be testified in due time." (1 Tim. 2:3-6.) 
And while this testimony was not given 
to the Sodomites in their day, it is just as 
sure that they shall have it in the coming 
age under the Millennial reign of Christ, 
when they shall come forth to judgment— 
to a shameful realization of their guilt, and 
to an opportunity for repentance and 

Our Lord's statement with reference to 
their future judgment (Matt. 10:14,15) is 
also worthy of special note. In sending 
out his disciples to preach the gospel of the 

Kingdom of heaven (verse 7), he said it 

would be more tolerable for Sodom and Gomorrah 

in the day of judgment than for the 

city or house that would not receive their 

message— "And whosoever shall not receive 

you, nor hear your words, when ye 

depart out of that house or city, shake off 

the dust of your feet. Verily, I say unto 

you, It shall be more tolerable for the land 

of Sodom and Gomorrah in the day of judgment 

than for that city." The implication is 

that it will be tolerable for both classes, but 

less tolerable for those who wilfully reject 

the light of divinely revealed truth, and 

thus prefer the darkness to the light, because 

their deeds are evil (John 3: 19,20), 

than for those who even sinned egregiously 

against the dimmer and waning light of 


Hear again the Lord's warning to the 
caviling Jews who had seen his mighty 
works, but who wilfully refused to admit 
their testimony of his Messiahship— "Then 
began he to upbraid the cities wherein most 
of his mighty works were done, because 
they repented not: Woe unto thee, Chorazin! 
woe unto thee, Bethsaida! for if the 
mighty works which were done in you had 
been done in Tyre and Sidon, they would 
have repented long ago in sackcloth and 
ashes. But I say unto you, it shall be more 


tolerable for Tyre and Sidon at the day of 
judgment than for you. And thou, Capernaum, 
which art exalted unto heaven, shalt 
be brought down to hades [the grave]; for 
if the mighty works which have been done 
in thee had been done in Sodom, it would 
have remained until this day. But I say unto 
you, that it shall be more tolerable for 
the land of Sodom in the day of judgment 
than for thee." (Matt. 11:21-24.) 

Tyre and Sidon had suffered a terrible 
overthrow in the midst of carnage, pestilence 
and blood, and Sodom had perished 
under a deluge of fire and brimstone*; but 
the more guilty (because more enlightened) 
Judean cities remained. Why? Because the 
great day of judgment had not yet come, 
and except in a very few instances— of 
which those cited are in point, which were 
summarily judged and punished before the 
appointed time for the world's judgment, 
for examples, as stated— the punishment of 

evil doers tarries until the appointed time, 
the Millennial age. Thus it is written, 
"The sins of some men are previously 
manifested, leading on to judgment, but in 
some [instances] indeed they follow after." 
(1 Tim. 5:24. See also Luke 13:1-5.) The 
Lord points forward to the day of judgment 
when all the guilty shall receive their 
just desserts, and when chastened and penitent 
sinners may return to God. 

The judgments of that day will be tolerable 
for all; and the special revelations of 
divine truth and the helpful discipline and 
instruction which were not due in the days 
of Tyre and Sidon and Sodom, but which 
our Lord says would have led them to repentance, 
will be given in the coming day 
of judgment, both to those wicked cities 
and also to the cities of Judea. 

How plainly all these scriptures point to 
the coming "times of restitution of all 
things" of which Peter speaks in Acts 3:19-21, 
saying, "Times of refreshing shall come 
from the presence of the Lord; and he shall 
send Jesus Christ, which before was preached 
unto you, whom the heaven must retain until 
the times of restitution of all things, 
which God hath spoken by the mouth of all 
his holy prophets since the world began." 

Then these times of restitution are the 
times of Christ's second presence; and this 
work of restitution is the grand object of 
his predicted thousand years reign on earth; 
and that must be the day of judgment to 
which the Lord referred as the time for the 
"tolerable" discipline and final settlements 
with Tyre and Sidon and Sodom and Chorazin 
and Bethsaida and all the rest of mankind 
—the day spoken of by the Apostle 
Paul (Acts 17:31), saying, "God hath appointed 
a day in which he will judge the 
world in righteousness by that man whom 
he hath ordained [Jesus Christ], whereof 
he hath given assurance unto all men in 
that he hath raised him from the dead." 

*The whole region about Sodom abounds with slime 
or bitumen pits (Gen. 14:10), sulphur and salt; and the 
fire was probably from lightning. Thus God used the 
natural elements with which they were surrounded in accomplishing 
their destruction. 


We rejoice in the blessed testimony thus 
assured to all men that God, who so loved 
the world, even while they were yet sinners, 
that he gave his only begotten Son that 
whosoever believeth on him should not perish 
but have everlasting life, hath also appointed 
a day— a period of a thousand years 
—in which he will grant to them all a righteous 
judgment, trial, by him— by that same 
Son, now risen from the dead— who also so 
loved us that he freely laid down his life for 
us all, that thus by the merit of his vicarious 
sacrifice he might remove the legal disability 
to our restoration. And we rejoice, 
too, in the mercy and love and helpfulness 
vouchsafed to our sin-sick race by the character 
of the Judge who has given such 
ample proof of his love. 

He will be a just Judge, laying "justice 
to the line and righteousness to the plummet;" 
"a merciful High Priest touched with 
the feeling of our infirmities;" a wise and 
good physician able to apply the healing 
balm of the tree of life which is for the 
healing of the nations; and indeed the 
blessed seed of Abraham in whom "ALL 
the families of the earth (from Adam to the 
end) shall be blessed." 

With such blessed assurances, who could 
doubt that the Judge of all the earth will 
do right? 

page 48 


We are always pleased to hear from TOWER 
readers everything pertinent to their spiritual 
welfare and the progress of the truth. In fact, 
we are disappointed to get a mere business 
order, and nothing more, from personal friends. 
But please always keep your general letter 
separate from your business order. This will 
be to your advantage, as well as ours. 

page 50 









By Express Order, Postal Money Order, Bank Draft, or 
Registered Letter. Foreign only by Foreign Money Order. 


N.B.— Those of the interested, who by reason of old 
age or accidents, or other adversity, are unable to pay, 
will be supplied FREE, if they will send a Postal Card each 
December, stating their case and requesting the paper. 

The Memorial Supper anniversary will this 
year be in April: particulars in due season. 



Washington Diplomats and others are calling 
attention to the fact that European armies 
were increased fully one hundred thousand 
men during 1893. They assert that the long 
feared, general European war involving all nations 
is sure to begin during 1 894. They expect 
that a movement in Norway, looking to a 
separation of that country from Sweden and 
its conversion into a Republic, is likely to be 
the beginning of a war between Norway and 
Sweden; that this will be followed by an attempt 
on the part of Russia to acquire certain 
winter ports for ships of war and commerce on 
the coast of Norway, said ports being desirable 
because, being warmed by the Gulf Stream, 
they are open the year round. This action on 
the part of Russia, it is asserted, would provoke 

Germany and England to opposition, and 
thus speedily the dreaded, greatest conflict of 
the old world be speedily precipitated. 

All this looks probable; but we nevertheless 
do not expect a general war, the great trouble 
of Scripture, for some years yet. We feel confident 
that the winds of war are being held, 
under our Lord's direction, until the "harvest" 
message shall have sealed in their foreheads (intellectually) 
all of God's saints in those lands; 
be they few or many, we know not.— Rev. 7:3. 

Who are ready to take the field as colporteurs 
amongst the Swedes, Danes and Norwegians? 
The Swedish edition of M. DAWN, VOL. 
I., is already out, and the Dano-Norwegian edition 
is nearly ready. These will be furnished 
to colporteurs at 12-1/2 cents (one-half their actual 
cost) per copy by freight or 15 cents by 
mail in packs of five or its multiples. 

Here is an excellent opportunity for Brethren 
and Sisters of those nationalities to serve 
the Lord and their countrymen— in this country 
or in their native lands. The books sell at 35 
cents, so that those who can sell only a few 
can cover their expenses. 

All should think soberly concerning their circumstances, 
and all the consecrated who are 
unencumbered should do what they can to 
spread the good tidings. Every foreigner in 
this country who becomes deeply interested is 
apt to send the truth to friends abroad as well 
as at home. Brother Larson, a deeply interested 
Dane, sent an English copy of M. DAWN to a 
friend in Denmark, who, not being able to appreciate 
it himself, forwarded it to Prof. Samson, 
of the Morgan Park University. The latter 
became deeply interested, and is the translator 
of the Dano-Norwegian edition now on the press. 

So the Truth is spread. Let each be sure 
that he is doing what he can do; and let all 
leave the general results to God. Sow the 
seed broadcast and liberally, wherever you 
have reason to surmise that it might take root; 
for thou knowest not which will prosper, this 
or that. 


On resigning his position as editor of The 
Review of The Churches, Archdeacon Farrar 
is quoted as having said— "The whole cause 
of the Reformation is going by default; and 
if the alienated laity do not awake in time, and 
assert their rights as sharers in the common 

priesthood of all Christians, they will awake, 
too late, to find themselves nominal members 
of a church which has become widely popish 
in all but name." 

Commenting on this, Brother Gillis remarks,— 
"He thus bewails the very state of things the 
clergy helped to bring about by suppressing 
the spirit of reform on all matters of faith and 
doctrine. In such pitiful straits they cannot 
contend against popish advances, their own 
clerical authority being involved. His confession 
implies that the court is called and 
Protestantism fails to appear. The case goes 
by default, and the pride of three hundred 
years falls in the dust, and defendant must pay 
the fearful cost."— How true! 


VOL. XV. FEBRUARY 15, 1894. NO. 4. 


SINCE the Lord has so graciously led his 
consecrated people into the knowledge, 
not only of his wonderful plan of salvation, 
but also of its times and seasons, it is important, 
especially in this eventful period of transition, 
that we keep our eyes open to observe 
the accurate fulfilments of prophecy now being 
brought to pass. Indeed, with open eyes, 
one can seldom glance over a daily newspaper 
without seeing some verification of the sure 
word of prophecy in the direction of a widespread 
expectation of some great revolutionary 
change in the social and religious conditions 
of the whole world. 

Even those who have no knowledge of the 
divine plan of the ages and its systematic and 
precise times and seasons are now reading the 
signs of the times so clearly as to approximate 
the time of their issuance in a new order of 
things within but a year or two of the time 
prophetically indicated. They see that a great 
revolutionary change is not only inevitable, 
but imminent; though they are quite at sea in 
their prognostications of the final outcome, believing 
as they do, that the shaping of the destinies 
of nations and individuals is in the hands 
of the present generation of "Christendom," 
instead of in the hands of him whose right it is 
to take the kingdom and to possess it forever, 

and whose time is come.— Ezek. 21:27. 

As a single illustration of this, out of many 
that might be adduced, we present to our 
readers the following able and significant address 
of the Rev. Dixon, of New York, on 


His text was Matt. 16:3,— "Ye can discern 
the face of the sky; but can ye not discern the 
signs of the times?" He said:— 

"History seems naturally to divide itself into 
periods. These periods of history have 
characteristics which distinguish them from the 
centuries which precede and the centuries which 
follow the era of the crusades as clearly and 
distinctly marked in medieval history. The 
period of the French revolution in like manner 
has its special characteristics, and is clearly defined 
in the history of the world. So in ancient 
times there were centuries of development 
which are distinctly marked. There are, upon 
the other hand, the crises of transition between 
the great historic centuries of development. 
These periods of transition are the seed times, 
while the great centuries of revolution and 
construction are the harvest times of history. 

"The nineteenth century is peculiarly a century 
of transition. It is a period of preparation. 
It has been one of tremendous development, 
and yet it is the development of a promise 
rather than the fulfillment of that which 
has gone before. The most marvelous development 
of the nineteenth century is the prophecy 
it gives of the twentieth. With all our 
wonderful achievements there is nothing so 
wonderful as the universal hope inspired in 
the human breast that we will do something 
better in the near future. 

"The import of action in a period of transition 
is of inestimable importance. What is 
impressed upon the character of this age will 
constitute the elements of strength or of weakness 
in the new century that is to be born. 
That which is now shaping the forces that shall 
dominate the life of the twentieth century must 

R1619 : page 52 

partake of permanence. In many respects it 
will be decisive. 

"There are certain elements in our current 
life which reveal to us the fact that the century 
before us must be constituted in its social, 

economic and political life upon a new basis. 
This must be so, 

(1) "Because of the rapidity of material progress 
during the past generation and its speed 
in this generation. The elimination of time 


and space has been one of the most remarkable 
developments of our period of invention, and 
the period of the world's invention is the latter 
part of the nineteenth century. 

"In the eighteenth century the world was 
divided into isolated continents and isolated 
nations. There was little intercourse, and 
what there was came through the slow travel 
by sail on water and stage on land. The facilities 
for gathering news and distributing the 
history of different nations among one another 
were of the most meager kind. 

"All this has been changed in the latter 
part of the nineteenth century. The world has 
literally been made a great whispering gallery, 
and every nation gives its quota to the day's 
story. There is no longer isolation of any 
sort. England and America are to-day in 
closer contact than were Massachusetts and 
New York in the eighteenth century. It is 
possible for a man to leave America in one 
week and visit the dead civilizations of the 
east in the next. It is possible for a man at 
his breakfast table to know all the important 
events that happened the day before in every 
nation of the world. We cross the ocean in 
less than six days. We go round the world in 
two months, and we come in contact with the 
current of the life of all people and all nations. 

"Our civilization is a symposium. The very 
delicacies of our table are the products of the 
whole earth. What we eat, what we wear, 
what we place in our homes are the joint product 
of the effort of the world. 

"The problem of time and space has within 
a few years been practically annihilated. The 
use of steam and electricity has brought the 
world thus in close contact. But the speed 
with which we are making progress even in 
annihilating time and space is so great that it 
is possible within the next generation that the 
rate of travel will be increased from four to five-fold 
at least. It may be possible for the children 
of the next generation to have their suburban 
homes 500 miles from the place of their daily 
business. Such an achievement would mean 
the development of the city until it shall literally 
cover the whole earth. 

"In mechanical developments our rate of 
progress has been a marvel during the past generation, 
but it is more marvelous to-day. 
Armies of men and women now give themselves 
exclusively to the work of mechanical invention. 
Our daily life has been literally revolutionized 
by mechanics. What our ancestors 
did by hand, we do by machinery. This tremendous 
force, brought into play by cranks 
and wheels and levers, is the development of 
the world's life. The bureau of statistics in 
Berlin estimated in 1887 that the steam engines 
at that time at work in the world represented 
not less than 1,000,000,000 workingmen. That 
is to say, the steam engines at work in 1 887 
did more than three times the working force of 
the entire earth. Their earning capacity at 
that time was three times greater than the 
muscle power of the world. 

"The advance in the application of mechanical 
power to the problems of life since 1 887 
has been most marvelous of all. Since that 
time electricity has taken in large measure the 
place of steam in a thousand avenues of life, 
and where the steam wheel made one revolution 
the electric motor makes ten. If we increase 
at this rate during the next generation 
the working force of the world, it will be possible 
to do all the work necessary for the production 
and distribution of economic goods 
within a few hours of every week, if society 
can be organized upon the co-operative rather 
than the competitive basis. 

"It can be seen at once that it is impossible 
for society to receive each day this tremendous 
army of wheels and levers without causing a 
radical disturbance in the existing social order 
within the near future. Labor organizations 
in their blind ignorance have fought the introduction 
of machinery in the labor of the world. 
But as they become educated they will not be 
slow in seeing that the work of the world can 
be done by machinery in a few hours when that 
machinery is harnessed by a co-operative social 

"The developments of science during the 
past generation have been so marvelous that 
we literally live in a new world because of those 
developments. Each day reveals new wonders. 
The present rate of progress, if maintained, 
will give a civilization in the early part of the 
twentieth century the very outlines of which 
no prophet can foretell to-day. The only 
problem is: Can the present rate of progress be 
maintained in the discovery of nature's secrets 
by those who are searching for them? The 

probability is that it will not only be maintained, 
but accelerated; for where there was 


one man in search of the secrets of nature for 
useful ends twenty years ago, there are 1 ,000 
men to-day searching with might and main 
for these secrets to give immediately to the 
world as a practical contribution to its social 
and economic life. Speculative science has 
everywhere given way to practical science, and 
the man of speculative mind cannot refrain 
from making the application even on the page 
of his philosophic speculation. 

(2) "The growth of cities has been so remarkable 
within the past generation, and is so 
rapidly increasing in the present, that it presages 
a new life in the near future— a new life, 
social, economic, religious. A glance at the 
development of the cities within the past decade 
and a comparison of each decade in the 
century will reveal that the growth of the city 
has been one of the marvels of modern life. 

"In 1790 the population of the United States 
was in round numbers 4,000,000. The population 
of the cities at that time was in round 
numbers 13 1,000— 3.35 per cent of the whole 
population, leaving a rural population of 96.65 
per cent In 1890 we had a population of 
62,000,000. The population of the cities had 
grown to 18,250,000, about 30 per cent of the 
entire population as contrasted with 3 per cent 
in 1790. The city has grown, in short, to 
dominate the life of the century. The rural 
district has lost its power. The scepter of import 
has been transferred to the streets of the 
great cities, and from the streets it has sunk to 
the gutters, and the dives, and the sewers. 

"The domination of city life over rural life is 
one that cannot continue long without a radical 
change in the whole social order. The growth 
of the city means the growth of the darkest elements 
of our life, at the expense, for the time 
being, of the saving elements. The growth of 
the city means the growth of the active principles 
of our civilization. The city is the center 
of activity. It is the center of good and 
the center of evil. It means, therefore, the 
necessary intensification of life. It means the 
intensification of crime. The development of 
crime within this latter part of our century has 
been put out of all proportion to the progress 
of law and order. We have 7,000 murders in 
America and 100 legal executions. 

"The daily record of our crime is something 

appalling to the heart of those that love 
their fellow man. The generation of criminals 
who have served their term in penal institutions 
is increasing with marvelous rapidity. A penal 
colony within the body of civilization is something 
with which we have never before been 
confronted. The number of convicts of various 
degrees which are at present adding to the 
slum population of our cities is something beyond 
computation. Corruption in society, in 
government and in commerce has increased in 
geometrical proportion to the pressure of life. 

"We have to-day the most corrupt civilization 
in some respects that the world has ever 
seen. If we take our own city of New York 
as an example in the development of political 
life in the close of the nineteenth century, we 
will have food for the philosopher and the 
philanthropist. In the past generation in this 
city corruption ruled in municipal life, but it 
was a corruption so manifest that public indignation 
could be aroused and the criminals 
brought to justice. The Tweed regime was 
routed in short order when once its rascality 
was made a matter of public comment and 
public suspicion. But this generation has 
reached a point of scientific development in 
public crime of which Mr. Tweed never dreamed. 
Tweed was a thief who rose from the lowest 
walks of life to roll in luxury, to sport his diamonds 
and his carriages out of public plunder. 
But he was a clumsy thief. 

"To-day his successor in office is the boss of 
our political life. He is the most important 
factor in our American politics to-day. 

"A few years ago he was a prize-fighter, a 
general sport, and he was poor. To-day he 
lives in a palace, he owns magnificent rural 
estates, he sports the finest blood horses in 
America and his wealth must be estimated by 
the millions. He holds no public office and 
has no visible means of support, save as the 
boss of a political club organized for plunder 
in a great city. 

"Not only have we such corruption before 
our eyes and absolutely master of our municipal 
life, but more— they add insult to injury. 
The people are unmercifully taxed to fill the 
pockets of these thieves, and the masses of the 
people in the cities must bear the burdens. 

"What is true of New York is true in a 
smaller degree in nearly all of the great cities 
of America to-day. This intensification of life 
has brought us the marvelous increase of wealth 
and the painful increase of poverty. Our life 
to-day may be termed the tropics of civilization. 

It is probable that the Astor estate alone 
has reached $500,000,000. 

"There are single individuals in this city 
whose income cannot be less than $20,000,000 
a year. 

"There are 1,000 men in this city whose 
wealth is vastly over $1,000,000. 

"There are a dozen men in this city who 
can, if they will, both control the financial 

R1621 : page 54 

development of the nation and dictate its political 
policies by the use of their money. 

"The poverty of the poor is in like manner 
increasing to the degree of starvation from day 
to day. 

"While 1,000 men in this city estimate their 
wealth at over $ 1 ,000,000, it can be safely 
said that there are 100,000 people in this city 
who are hungry for bread every day in the 
year. The number of people who sleep on 
boards, and who drift about with nowhere to 
sleep, approximates 100,000 daily. The children 
of this generation of paupers seem to increase 
with greater rapidity than the normal 
rate of the increase of the average population 
of the world. 

"While the evil elements of life have thus 
been intensified, we take hope from the fact 
that the better elements of life are also being 
intensified. The heroism of this life in its 
crying wants, its needs, is as brilliant in the 
individual examples as at any time in the history 
of the world. While crime and corruption 
and debauchery have increased in the city, the 
army of self sacrificing men and women who 
are willing to give their lives for the betterment 
of mankind daily increases. 

"The number of women that have poured 
their lives into the current stream of active endeavor 
has been, within the last twenty years, 
increasing as never before in the history of the 
human race. According to the report of the 
census of 1880 there were in America among 
women who earned their daily bread outside 
of domestic service the following numbers in 
different professions: 110 lawyers, 165 ministers, 
320 authors, 588 journalists, 2,061 artists, 
2,136 architects, chemists, pharmacists; 2,106 
stock raisers and ranchers, 5,145 government 
clerks, 2,438 physicians and surgeons, 13,182 
professional musicians, 56,800 farmers and 
planters, 21,071 clerks and bookkeepers, 14,465 
heads of commercial houses, 155,000 public 
school teachers. 

"This was by the census of 1880; but by the 
report of the last census of 1 890 there is recorded 
the remarkable fact that in these ten 
years the army of women who earn their daily 
bread outside of their homes now reaches the 
enormous total of 2,700,000. 

"For the first time in the history of economics 
woman has entered as an active factor. 
Her influence in developing the history of the 
next generation can but be marvelous. Her 
influence in molding and fashioning the life of 
society when thus brought in active contact 
with its working force cannot be less than it 
has been in other spheres where woman's influence 
has been felt when woman's position 
is recognized as it should be in the world of 

"We stand upon the threshold of an economic 
evolution, of a new social order. It 
means, sooner or later, that woman will be 
emancipated from the slavery in which she has 
labored in the past, in an unequal struggle with 
man, and that society in its working force will 
be elevated, refined and humanized by her 
touch, her sympathies and her life. 

(3) "The rise of the common people to 
political equality in government with the traditional 
ruling classes has been accomplished 
within this century, and is but the beginning 
of a revolution that is not yet accomplished. 
Robert Mackenzie says: 'Sixty years ago Europe 
was an aggregate of despotic powers, disposing 
at their own pleasure of the lives and property 
of their subjects. To-day the men of western 
Europe govern themselves.' Popular suffrage, 
more or less closely approaching universal, 
chooses the governing power, and by methods 
more or less effective dictates its policy. 

"One hundred and eighty million Europeans 
have risen from a degraded and ever dissatisfied 
vassalage to the rank of free and self-governing 
men. This has been an accomplishment 
which has simply put into the hands of 
the common people the weapons with which 
they will fight their battles in the twentieth 
century. The battles are yet to be fought, the 
revolution is yet to be accomplished. They 
have simply been given the ballot, and the 
consciousness of their power has only begun 
to dawn upon them. 

"In the early part of the twentieth century 
we may surely look for a sufficient diffusion of 
intelligence to bring this tremendous mass into 
the aggressive assertion of the fullest rights 
of manhood. Hitherto they have been dominated 
by bosses, by tricky politicians, and they 

have followed skillful leaders blindly. 

"So intense are becoming these elements 
that they cannot continue longer without an 
explosion. The lamp has been lit and has 
been left burning. A woman in a western 
home during the war sent a servant into the 
cellar with a lighted candle to look for some 
object. The servant returned without the 
candle. The housewife asked where she had 
left it. She said she had left it in a barrel 
of sand in the cellar. The housewife remembered 
that there was a barrel of powder 
standing open in the cellar. Without a moment's 
hesitation she rushed below and found 
that the ignorant girl had thrust the candle 
down into the loose powder and left it burning. 

R1621 : page 55 

She carefully lifted it out and extinguished it. 

"The movement for universal suffrage in this 
century has placed the candle of knowledge, 
without a candlestick, in the loose powder of 
the common people. This light of knowledge 
is burning closer and closer, and the heat is 
becoming more and more intense with each 
moment. There is no power on earth, under 
the earth or above the earth that can remove 
that candle from its position. By a law as sure 
as the law of gravitation, the flame is approaching 
the powder, nearer and nearer every day. 
When it reaches the end, that is, the point of 
actual, conscious contact with their mind- 
there will be an explosion that will unsettle 
thrones and traditions, whether occupied by 
the Czar of Russia or Richard Croker I. of 
New York. 

(4) "The universality of education is a factor 
in the closing of the nineteenth century 
which must make a new world in the twentieth. 

"We have now entered upon the democracy 
of letters. Hitherto in the history of mankind 
knowledge was confined to the few. The higher 
professions were open only to the sons of distinguished 
men. Now they are opened to the 
child of the state born and reared in obscurity 
and disgrace and poverty. There is no limitation 
to the possibilities of human endeavor, 
because education has been brought within the 
reach of all. In America we have 13,000,000 
children in our public schools. This means 
that the next generation will be a new people. 
With this wide diffusion of knowledge has 
come the scientific spirit of inquiry. 

"New blood has been brought into our world 
of science, our world of philosophy. Men no 

longer reason by the standards of Aristotle and 
Plato. They do not ask what has been taught 
by the great men of the past and stop there. 
They do not seek authority for action. They 
search for truth itself. They refuse to be 
bound by the traditions of the past. The time 
was when knowledge was confined to a certain 
clique in society. They had their own peculiar 
ideas. They were educated in their own 
peculiar schools. They thought in ruts. Their 
minds never traveled beyond certain well-defined 
limitations, and in consequence they 
traveled in a circle continuously. 

"With the universal diffusion of knowledge 
and the introduction of new spirits in the field 
of investigation all this has been changed. 
Nothing is now settled save that which is settled 
upon the basis of proved fact. Every tradition, 
every theory, every creed must stand the 
test of this investigation. Every theory of 
State, every notion of society, every theory of 
religion must be resubmitted to this court of 
last adjustment— the truth, the whole truth and 
nothing but the truth. 

"For the first time in the history of the world 
this spirit dominates the educated mind. Hitherto 
we have simply clung to the past with 
passionate and blind devotion. Now all things 
are being made new. All things are being 
brought in question. Nothing is accepted as 
authoritative because it is ancient. The creeds 
of Christendom are all undergoing radical revision. 
The traditionalists may resist with 
all their power— they fight against the stars. 

"The creeds of the world within the next 
generation will be fixed on facts, not fancies. 
Superstition and tradition are being destroyed 
with a rapidity that will give the world a new 
religion within the next twenty years, and that 
religion will be the Christianity of Jesus Christ 
in its simplicity as Jesus lived it and preached it. 

"The barriers of national lines and prejudice 
have all been broken down. The heathen 
world is now in vital contact with the Christian 
world and the Christian world's civilization. 

"A hundred years ago Japan was utterly isolated 
from the rest of mankind. There was a 
law in force providing that 'no ship or native 
of Japan should quit the country under pain 
of forfeiture and death; that any Japanese returning 
from a foreign country should be put 
to death; that no nobleman or soldier should 
be suffered to purchase anything from a foreigner; 
that any person bringing a letter from 
abroad should die, together with all his family 
and any who might presume to intercede 

for him.' 

"Every heathen nation has been opened to 
Christian influences and to the advance of the 
civilization of Christian nations. Not only 
this, but they have of necessity been compelled 
to study modern science. Japan stands to-day 
practically within the pale of modern civilization. 
I took my seat in the Johns Hopkins 
University around the seminary table, in the 
study of political and social science, with 
young Japanese students from the capital of 
Japan. China is studying the methods of the 
modern world and introducing of necessity 

R1622 : page 55 

modern inventions. The whole human race 
is thus of necessity being brought into vital 
contact, and this for the first time in the history 
of mankind. 

"Thus the universal spread of education 
among all people ushers us immediately upon 
a new era in the history of mankind. We are 
not satisfied with the present attainment. The 
workingman's child who receives the same education 
as the millionaire will not be content 

R1622 : page 56 

to be his slave in the next generation, and 
there is no power of Church or State or society 
that can hold him so, for there are no traditions 
that can bind him. 

"President Andrews, of Brown University, 
says: 'If anything has been made certain by 
the economic revolution of the last 25 years, 
it is that society cannot much longer get on 
upon the old libertarian, competitive, go-as-you-please 
system to which so many sensible 
persons seem addicted. The population of the 
great nations is becoming too condensed for 

"Bishop Westcost, of Cambridge University, 
says: 'On every side imperious voices 
trouble the repose which our indolence would 
wish to keep undisturbed. We can no longer 
dwell apart in secure isolation. The main interests 
of men are once again passing through 
a great change. They are most surely turning 
from the individual to the society.' 

"Another writer says: 'We are now approaching 
a crisis. No human wisdom can predict 
its shaping any more than it can prevent the 
issue. The air is full of auguries; even our 
fiction has become very precisely apocalyptic. 
It is theoretic prophecy, anticipating the realization 

of perfect scientific and social economics 
—the paradise of outward comfortableness.' 

"William T. Stead says: 'Everywhere the 
old order is changing and giving place to the 
new. The human race is now at one of the 
critical periods in its history, when the fountains 
of the great deep are broken up, and the 
flood of change submerges all the old established 
institutions, in the midst of which preceding 
generations have lived and died.' 

"It is impossible to educate the human race 
without at the same time lifting it into the consciousness 
of the resistless power of numbers. 
We are now about to enter upon the period of 
activity which will be the result of this universal 
consciousness of the inherent power of manhood. 
Who can foretell its results? 

"The child of the hodcarrier to-day is better 
trained than kings and princes in the not very 
far past. All the dishes placed on the table of 
Louis XIV. were tasted in presence of the king 
before he would touch them, and each guest 
was supplied with a spoon for the purpose of 
helping himself from a common dish. Anne 
of Austria, the queen who was celebrated for 
her beautiful hands, it is said, once gave a 
piece of meat to her neighbor, which she had 
just taken from her plate with her fingers, and 
allowed him (and this was the point which the 
historian recorded) as a special favor to lick 
off what remained on the hand. 

"The child, of the commonest workingman, 
that attends our public school is more cultured 
in all the essentials of real civilization than 
were kings and queens and princes in the 
eighteenth century. When the common herd 
are thus lifted to the position of kings, they 
will not be long in fitting themselves with a 



"Seeing then that all these things shall be dissolved, 

what manner of persons ought ye to be in 

all holy conversation and godliness."— 2 Pet. 3:11. 

IF this was a serious consideration in the 
Apostle's day, how much more weighty does 
it seem to-day, when we stand at the threshold 
of the new dispensation, and in the very midst 

of all the disintegrating influences of the old. 
A few more years will wind up the present 
order of things, and then the chastened world 
will stand face to face with the actual conditions 
of the established Kingdom of God. And 
yet the course of the Church is to be finished 
within the brief space of time that intervenes. 

Seeing, then, that all these things— present 
political, social, religious and financial arrangements 
—are to be dissolved, and that so 
soon, and also how apart from these things are 
the real interests of the saints, how comparatively 
unimportant should the things of this 
present order seem to us: they are not worthy 
our time or words, which should go to the 
things which alone will survive. And, having 
such hopes as are set before us, and so clear a 
knowledge of the grand outcome, as well as of 
the minutiae of the divine plan, what manner 
of persons ought we to be in all holy conversation 
and godliness? And yet with what 
carefulness we need to guard against being 
overcharged with the petty cares of this present 
time, and against imbibing the spirit of the 
world, which is all about us, and mixed with 
every question of the hour. 

Only by constant watchfulness and prayer 
can we keep ourselves unspotted from the 

R1622 : page 57 

world. We need to keep a vigilant watch over 

our general character to see that it bears the 

divine likeness: that meekness, sincerity, moderation, 

temperance and truth are always manifest 

in us. And then we should see that all 

our conversation is such as becometh saints. 



O BLESSED Lord, how much I lon| 
To do some noble work for thee! 
To lift thee up before the world 
Till every eye thy grace shall see; 
But not to me didst thou intrust 
The talents five or talents two, 
Yet, in my round of daily tasks, 
Lord, make me faithful over few. 

I may not stand and break the bread 
To those who hunger for thy Word, 
And midst the throngs that sing thy praise 
My feeble voice may ne'er be heard; 
And, still, for me thou hast a place, 
Some little corner I may fill, 
Where I can pray, "Thy Kingdom Come!" 
And seek to do thy blessed will. 

A cup of water, in thy name, 
May prove a comfort to the faint: 
For thou wilt own each effort made 
To soothe a child or aid a saint; 
And thou wilt not despise, dear Lord, 
My day of small things, if I try 
To do the little I can do, 
Nor pass the least endeavor by. 

To teach the wise and mighty ones 
The weak and foolish thou dost choose, 
And even things despised and base 
For thy great glory thou canst use: 
So, Lord, tho' humble be my sphere, 
In faith I bring to thee my all; 
For thine own glory bless and break 
My barley loaves and fishes small. 



"The hoary head is a crown of glory, if it be found in the 
way of righteousness. He that is slow to anger is better 
than the mighty; and he that ruleth his spirit 
than he that taketh a city."— Prov. 16:31,32. 

TO besiege and capture a city is a great undertaking, 

because every city has its massive 

defences of law and force, and is built 

with all the probable contingencies of attacks 

from enemies in view. In olden times the defences 

were walls and gates; but now they are 

of the improved order of governmental arrangements. 

Cities and communities of immense 

proportions are now banded together 

into great nations for mutual co-operation and 

defense, so that to attack a city now is to attack 

a nation, and to be withstood with all 

the defensive armory of the nation; and in no 

instance can one undertake it single-handed 

and alone. He who would undertake it must 

be backed by other powers equal, or at least 
apparently equal, to the emergency. And the 
victory of such a general will depend on his 
superior skill and ingenuity in utilizing the 
various forces and advantages in his possession 
against those employed by the defenders of the 

Such ability as is thus required in a great 
general is quite rare. It indicates indomitable 
purpose, methodical planning and skill in execution, 
though these good qualities are often 
exercised in a bad cause. Such ability has always 
been highly esteemed among men, and 
the aspirants for fame have, therefore, in times 
past, sought it chiefly along this line, though 
they gained their laurels at the expense of the 
blood and groans of millions of their 

While the exercise of these successful qualities 
along the lines of human ambitions is 
required of earthly heroes, the exercise of the 
similar qualities along the lines of God's appointment 
is required of those who would be 
heroes in his estimation. If there were not 
a similarity in the kind of the effort and success, 
the comparison would not be instituted. 
Let us first notice the similarity, and then the 
difference, that we may see clearly what the 
Lord here commends. 

R1622 : page 58 

To rule one's spirit (mind, disposition) implies 
a conflict similar to that of taking a city; 
for, no matter when we begin, we find intrenched 
therein many armed and opposing 
powers. They have possession by heredity,— 
they are there as the result of the fall. And, 
if we have passed the days of youth, they are 
the more intrenched, and require the greater 
skill and generalship to rout them. But, 
whether he begin early or late, he that would 
rule his own spirit must war a good warfare- 
he must "fight the good fight" of faith down 
to the very end of the present existence. If a 
man would rule his own spirit, he must not 
only storm all the fortresses of inherited evils 
which seem to be almost a part of his nature, 
but, having gained possession and taken his 
seat upon the throne of this symbolic city (viz., 
the will), he must thereafter be continually on 
the defensive; for the old enemies are constantly 
on the alert, and ever and anon seeking 
to regain possession, so that he that continues 
to rule his own spirit is one who not 
only has routed the enemy, Sin, from the 

throne of his being, but who continues to keep 
him at bay. 

To rule one's own spirit is by no means an 
easy task; and, as in the illustration, it cannot 
be done single handed and alone. Consequently, 
the wise general will invoke all the 
assistance at his command, remembering the 
words of the Apostle— "We wrestle not against 
flesh and blood, but against principalities and 
powers, against the rulers of the powers of this 
world, against spiritual wickedness in high 
places." These powers of the world, the flesh, 
and the devil are all closely allied; and, therefore, 
he who plans for conquest and an established 
reign thereafter must seek alliance with 
another and a stronger power; which power is 
tendered to all who earnestly undertake the 
great work. This power is none other than 
the almighty arm of our God, who says to all 
who accept his strength, "Greater is he that 
is for you than all they that be against you;" 
gird yourselves like men, fear not, be strong. 

The ruling of this symbolic city— one's own 
spirit— never will be done until first the commanding 
general, the Will, has decided to 
change his allegiance from Sin to God, and to 
rout the rebels who resist the change. But, 
in the words of a trite saying, "Where there 
is a will there is a way;"— for good or for evil. 
God will assist, through various agencies, toward 
good; Satan, with various agencies, toward 
evil. If the Will says, It must be done, 
it calls in the needed and available help, and 
forthwith it sets all the other faculties of the 
mind at work, first to subjugate and then to 
rule and regulate the entire being. The Conscience 
is commanded to keep a vigilant watch 
over all the mental operations; and the Judgment, 
under the influence of the Conscience, 
must decide as to righteousness or unrighteousness 
and report to the Will, which is under 
the same moral influence. Thus we have the 
three departments of government established 
—the legislative, which should always be the 
Conscience; the judicial, the Judgment; and 
the executive, the Will. And in every well 
regulated or righteously ruled mind all the 
other faculties must make their appeal to this 
Congress, and that, as the Will insists, in due 
and proper order. Their appeal to the Will 
to execute their desires before submitting them 
first to Conscience and Judgment should never 
be tolerated; but, when approved there, they 
may freely urge their claims upon the executive 
power, the Will. But the Will governs; 
and, if it be weak, the government is slack, and 

the whole man's appetites and passions and 
unholy ambitions take advantage of the situation: 
they seek to overbalance Judgment and 
to silence Conscience, and loudly clamor to 
the Will to have their own wild way. If the 
Will be weak, yet striving to keep under the 
influence of Conscience and sound Judgment, 
it will be fitful and irregular in its rulings, and 
the government will be unstable and ultimately 
wholly at the mercy of the appetites, passions 
and ambitions. The condition of such a 
soul is one of anarchy, which, unless its wild 
course be speedily arrested, hurriedly sweeps 
the whole being toward destruction. 

It is all important, therefore, that the Will 
be consecrated to God and righteousness; and, 
secondly, that it strengthen itself with the 
Lord, and in his name and strength rule with a 


firm hand, cultivating as its assistants Conscience 
and Judgment, in determining the good 
and acceptable and perfect will of God, as expressed 
in his Word. 

The Will has the most difficult office to fill; 
and the Lord's commendation is to the man 
of resolute Will, under the influence of a divinely 
enlightened Conscience and Judgment. 
Blessed is the man who sets his house in order, 
and who maintains that order to the end of his 
days. Truly, to such a one the hoary head is 
a crown of glory. The warring elements of 
his nature having been brought into subjection, 
the arts of peace have been cultivated, and 
now they flourish and adorn his character; 
and as Mr. Whittier beautifully expressed it— 

"All the jarring notes of life 
Seem blending in a psalm; 

And all the angles of the strife, 
Now rounding into calm." 




THE claim of this book, to be regarded as a 

part of divine revelation, is established beyond 
question by the authority of Christ and 
his apostles. It was a part of that collection 
of sacred writings, the Oracles of God, which 
were committed to the care and guardianship 
of the Jewish people. (Rom. 3:2.) Of these 
writings, collectively, the Savior and his apostles 
often speak as the Word of God; recognizing, 
and directly asserting, their divine 
authority and inspiration. See such passages, 
for example, as Matt. 5:17-19; John 5:39; 
Rom. 3:2; Matt. 22:43; Mark 12:36; 2 Tim. 3:16; 
1 Pet. 1:10-12; 2 Pet. 1:21. This book, 
was, therefore, as a part of these divine writings 
(called in the New Testament the Scriptures, 
the Holy Scriptures, the Oracles of God), 
expressly recognized by the Savior and his 
apostles as of divine authority, and was declared 
to be "profitable for teaching, for reproof, for 
correction, for instruction in righteousness." 
--2 Tim. 3:16. 

The genuineness of the book (in other words, 
that it is a DIVINE BOOK; that, in this sense, it 
is not a spurious production) is thus established 
by the highest authority. It is a question 
of less importance by whom the book was 
written. In regard to many books of the Old 
Testament, this can not be determined with 
certainty. Nor is this necessary to be known; 
nor would it by itself prove their inspiration 
and divine authority, which must rest on 
other grounds. The authority of a writing, 
claimed to be divine, does not in any case rest 
on the particular writer or human instrumentality, 
but on the divine attestation given to 
it; and this attestation can be given, as in 
many cases it has been, to writings which have 
come to us anonymously, and of which the 
particular writer cannot be determined with 


The attentive reader will observe very marked 
peculiarities in the composition of the book. 

There are striking variations of style and 
manner, not only in treating of subjects differing 
in their nature, where it might be expected, 
but also where the subjects are of the same 
general character. These variations are observable 
even in a translation, and still more so 
in the original text, where words and forms of 
expression, familiar to some portions, are never 
found in others. With these variations in the 

general manner of the writer are connected 
certain other peculiarities, which mark the 
transition from one portion to another. In 
the first subdivision of the book, for example, 
embracing the first chapter and the first three 
verses of the second, the name of the Divine 
Being is uniformly GOD. In the second, extending 
from the fourth verse of the second 
chapter to the end of the third, it is uniformly 
JEHOVAH GOD, except in the quoted words of 
the tempter's address to Eve, and of her reply 
(chap. 3:1-5), which are not the language of 
the narrator. In the third, contained in the 
fourth chapter, it is uniformly JEHOVAH, except 
in the quoted language of Eve, verse 25. In the 
fourth, contained in the fifth chapter, it is 
again uniformly GOD, except in verse 29 in the 
words quoted from Lamech. 

In the subsequent portions of the book, the 
alterations are more frequent and less regular, 
but no less distinctly marked. 

R1623 : page 59 

For the object of this section it is not 
necessary to add further illustrations on this 
point. But the careful reader will also observe 
that there are portions where the name GOD is 
chiefly employed, with the occasional use of 
the name JEHOVAH, in which the sense is complete, 

R1623 : page 60 

and the connection clear, without the 
passages containing the latter name. Take, for 
example, chaps. 6-10. If the reader will inclose 
in brackets the passages containing the 
name JEHOVAH, namely, verse 3 and verses 6-8 
in chap. 6, verses 1-6 and the last clause of 
verse 16 in chap. 7, verses 20-22 in chap. 8, 
verses 20-29 in chap. 9, and verse 9 in chap. 10, 
he will find that the thread of the narrative 
is unbroken, and the sense complete, when 
this portion is read without these passages. 
They make additional statements which are 
important in themselves, but are not necessary 
to the coherency of the narrative. 

The natural inference is, that the Book of 
Genesis consists of different revelations, made 
at different times, anterior to the age of the 
inspired writer to whom we owe its present 
form; and that he embodied them in a connected 
narrative, supplying what was wanting 
in one from the others and adding himself 
what was necessary for its completion. This 
in no degree detracts from the divine authority 

of the book, which (as already remarked) 
depends not on the human writer, or on our 
knowledge of him, but on the divine attestation; 
and this is given to the book itself, irrespective 
of the human instrumentality through 
which it was communicated. 

This conclusion is strengthened by the character 
of large portions of its contents, consisting 
of genealogies, or accounts of births 
and other incidents of family history, anterior 
to the age of Moses, the writer of the book. 

Of the date of the earliest of these divine 
communications there is no intimation. But 
it would be unreasonable to suppose that the 
ancient patriarchs, Enoch and Noah, who 
"walked with God," Abraham the "Friend 
of God," had no authentic and divinely attested 
record of these truths, on which their own relation 
to the Divine Being depended, and without 
the knowledge of which it could not be 
understood. We have therefore reason for holding 
that these earliest revelations come to us 
from the inspiration of the remote and unknown 
past, beyond the date of the writings of Moses 


The truths recorded in the Book of Genesis 
are pre-supposed as known in the books which 
follow it in the Pentateuch, and in all the subsequent 
books of the Hebrew Scriptures. The 
Book of Exodus takes up and continues history, 
from the point where it is left in Genesis, with 
an express reference to what had been related 
in that book. (Compare Exodus 1:1-8.) It 
recognizes incidentally, as known facts, God's 
"covenant with Abraham, with Isaac, and 
with Jacob" (chap. 2:24), his relation to 
them as "the God of Abraham, the God of 
Isaac, and the God of Jacob" (ch. 3:6), and 
their posterity as "his people" (verse 7), styling 
him "the God of their fathers" (verses 13,15,16), 
and "Jehovah, God of their fathers, 
the God of Abraham, the God of Isaac, 
and the God of Jacob" (chap. 4:5); his "appearing 
to Abraham, to Isaac, and to Jacob," 
and his "covenant with them to give them the 
land of Canaan, the land of their sojournings" 
(chap. 6:3-5 and 8); the charge given by 
Joseph (Gen. 50:25) respecting his remains 
(chap. 13:19); the six days of creation and the 
rest on the seventh.— Chap. 20: 1 1. 

These are only incidental allusions to things 

known, and necessarily presuppose the revelations 
and historical details in this book, to 
which they refer. 

Without these revelations, the Hebrews would 
have had no knowledge of the God whom they 
were required to worship and obey, as the 
Creator and Supreme Lawgiver, or of the guilt 
of idolatry as a sin against him. Without 
these historical details, the frequent allusions 
to their connection with the early patriarchs, 
and with the promises made to them, would 
have been an unintelligible enigma. 

The Book of Genesis was therefore an integral 
and necessary part of that divine code, 
which, under the name Law (Deut. 31:9,24), 
Law of Jehovah (Ex. 13:9), Book of the Law 
of God (Josh. 24:26), Book of the Law of 
Moses (Josh. 23:6), Law of Moses (1 Kings 2:3), 
is ascribed to him as the writer. This is 
claimed by himself, in the body of the code. 
It is there said, that "Moses wrote this law" 
(Deut. 31:9), that he "made an end of writing 
the words of this law in a book, until they 
were finished."— Deut. 31:24. 

That the writings which bore this general 
name, including Genesis, were from the hand 
of Moses, is thus proved by his own assertion, 
and by the uniform testimony of the writers 
nearest to his own age. 

The Book of Genesis comes to us, therefore, 
with the authority of the inspired Lawgiver, 
having the same divine attestation as the writings 
first communicated through him. 


The general divisions and contents of the 
book are as follows: 

First division, chapters 1-3. Account of the 
Creation, and of the entrance of moral evil 
into the world. 

R1623 : page 61 

Second division, chapters 4-9. Account of 
sinful man, and of the prevalence of irreligion 
and immorality, from the fall to the first universal 
manifestation of divine justice in the 
destruction of the guilty race. 

Third division, chapters 10,11. Continued 
development of its history and proof of its 
alienation from the true God, and of the want 
of a self-renovating power. 

Fourth division, chapters 12-50. Initiation, 

and progressive steps, of the divine arrangement 
for the renovation of the race. 

page 6 1 






I. QUAR., LESSON VOL, FEB. 25, GEN. 22:1-13. 

Golden Text— "By faith Abraham, when he was tried, 
offered up Isaac."— Heb. 11:17. 

VERSE 1. "God did tempt Abraham." 
This statement must be considered together 
with that of James 1:13,14. "Let no man 
say when he is tempted, I am tempted of 
God; for God cannot be tempted with evil, 
neither tempteth he any man. But every 
man is tempted when he is drawn away of 
his own desires and enticed." 

The words rendered "tempt" and "tempted" 
in both cases signify to try, to prove; and 
the statements seem contradictory until we 
consider the full statement of the Apostle 
James. He is referring to the fact that that 
which makes any applied test of character 
a temptation to evil is either the weakness 
of an undisciplined character, or else an inherent 
disposition to evil which has an affinity 
for the evil alternative before him, 
for neither of which things is God responsible. 
If the character were established in 
righteousness, no presentation of known 
evil could awaken a desire for it. Thus it is 
with God: he is so confirmed, so established, 
in righteousness, and he so fully recognizes 
the nature of evil, that "he cannot be tempted 
with evil:" no presentation of any evil 
could possibly induce him to turn from righteousness. 

In the sense, therefore, of inclining 
or inducing a man to evil, God never 
tempts any man, although he does frequently 
apply the tests of character by causing or 
permitting the alternatives of good and evil 
to be placed before the individual, the results 
of which trial or proving makes manifest 
the good or evil tendencies of the man's 
character and their strength or weakness. 

In the test applied to Abraham, God proved 
his servant under a fiery ordeal which manifested 
a character which he could approve 
and highly reward, and Abraham was called 
the friend of God.— James 2:23. 

VERSES 2,3. The test which God applied 
to Abraham was not an arbitrary one: 
the whole incident was designed to be a 
type of a subsequent transaction in the interests 
of the whole world. It was a typical 
prophecy of God's great gift of his only 
begotten and well beloved Son. 

To this typical feature of the transaction 
the Apostle refers, saying, "Abraham is the 
father of us all [who are of the faith of 
Abraham], like unto him whom he believed, 
even God, who...calleth those things 
which be not as though they were [using 
them as types]." (Rom. 4:17— margin.) In 
the type, as the Apostle suggests, Abraham 
represented God; and with this suggestion 
it is not difficult to see the significance of 
the whole event. If Abraham represented 
God, then Isaac his son represented the Son 
of God, and his offering up by Abraham 
was a symbol of God's sacrifice of his Son 
for the sins of the world, as the Apostle also 
indicates in Heb. 11:17-19, saying that 
Abraham offered up his only son in whom 
centered all his promises, and that in a figure 
he received him from the dead. And, 
looking still further, it is not difficult to see 
that Isaac's wife, Rebecca, was also a type 
of the true Church, the bride of Christ. A 
full consideration of these types would go 
beyond our present limits of space as well 
as lead away from the main feature of this 
lesson, viz., the faith of Abraham and its 
worthy example for our imitation. 

We observe, first, that Abraham's faith 
was a childlike faith. He trusted God's love 
and believed his wisdom superior to his own, 
and accepted his authority as paramount to 
every other consideration. The severest 
possible test of such a faith was the command 
to slay his son with his own hand 
and to offer him upon the altar of sacrifice. 

R1623 : page 62 

This, too, was his only son (for Ishmael was 
not counted in the full sense a son, but 
rather a servant): the son in whom centered 
all the great anticipation of his life, the son 


of promise and received in a miraculous 
way, the son of his old age, and the one 
through whom all the promises of God were 
to be fulfilled. Doubtless, too, he was a 
dutiful son and well instructed in the right 
ways of the Lord, and a joy and comfort to 
Abraham and Sarah. But all these considerations 
of head and heart were set aside, 
and with unquestioning promptness Abraham 
prepared to fulfil the Lord's command, 
to sacrifice his son, Isaac. 

VERSES 4-6. When they came in sight of 
the place of sacrifice, Abraham felt the need 
of renewed strength from on high that his 
courage might not fail; so, with Isaac, he 
withdrew from the servants that they might 
have a season of communion with God. 
This drawing near to God in private prayer 
and communion was the secret of Abraham's 
steady unwavering faith and obedience. 
He became personally acquainted 
with God; and the knowledge of God's works 
and ways and promises heretofore had been 
handed down through faithful patriarchs 
and were believed and trusted in by Abraham. 
And this knowledge of and acquaintance 
with God gave the faith and love and 
courage to obey. Thus it must be with all 
God's children who would be pleasing and 
acceptable to him. First let them make 
sure that it is God who speaks, and then let 
obedience be prompt and unquestioning. 
Then he sometimes spoke to his people by 
an audible voice, or by an angel, but in 
these last days he speaks to us through his 
inspired apostles and prophets; and their 
testimony he declares sufficient for our guidance 
into the doing of his will. (2 Tim. 3:17.) 
That upon which our faith should rest 
is not, therefore, voices from heaven, either 
real or imaginary, nor the whisperings of a 
diseased imagination, but the sure Word of 
prophecy unto which we do well to take 
heed, as did faithful Abraham to the voice 
of God as he then spoke. 

A faith thus rooted and grounded in a 

knowledge of God's works and ways and 
an intimate personal acquaintance with him 
is one which cannot be tossed about by 
every wind of doctrine, and which is pleasing 
and acceptable to God. 

"How firm a foundation, ye saints of the Lord, 
Is laid for your faith in his excellent Word!" 



I. QUAR., LESSON IX., MARCH 4, GEN. 25:27-34. 

Golden Text— "The life is more than meat, and the 
body is more than raiment."— Luke 12:23. 

The incident of this lesson, which should 
be considered together with chapters 27 and 
28, is one which is generally viewed as casting 
great reproach upon Jacob, while Esau 
is regarded with sympathy and pity. Jacob 
is regarded as an unprincipled sharper and 
deceiver, and Esau as an innocent dupe, 
overpowered by unfortunate circumstances 
and his brother's ambitious cunning. But, 
since the special favor of God attended the 
transaction, it is evidently wise to reconsider 
the matter, lest haply our conclusions may 
be found to be against God as well as 
against Jacob. Since God seems to approve 
Jacob's course, we ought to expect to find 
some evidence of Jacob's integrity in the 
matter. And so we do. We find that which 
God could commend and reward, and which, 
properly viewed, was entirely right. 

The birthright, the chief inheritance in 
estate and authority, in patriarchal times belonged 
naturally to the eldest son of a family. 
And in the case of Isaac, the father of 
Jacob and Esau, it included not only personal 
possessions, but also the covenant 
blessing of God specially promised to Abraham 
and inherited by Isaac; and, as Isaac 
had reached advanced age, he began to realize 
that the covenant blessing was not to 
be realized in himself personally, but was 
to be transmitted to his posterity. This was 
also indicated to Rebekah, Isaac's wife, when 
she was told that "the elder should serve 
the younger." Thus Jacob was shown to 
be the divinely chosen line through whom 
the covenant blessings should be realized. 
The words of Isaac in blessing Jacob (chapter 27:28,29) 

indicate the transmitting of 

the Abrahamic covenant blessing to him— 

that in him and in his seed should all the 

nations of the earth be blessed;— and the 

blessing was further emphasized when Jacob 

was about to depart to seek a wife in Padan-aram, 

when he said, "God Almighty bless 

thee and make thee fruitful and multiply 

thee, that thou mayest be a multitude of 

people; and give thee the blessing of Abraham, 

to thee and to thy seed with thee, that 

thou mayest inherit the land wherein thou 

art a stranger, which God gave unto Abraham." 

(Chapter 28:3,4; Heb. 11:20.) And 

this covenant was confirmed to Jacob by 


a special message from God, as our next 
lesson indicates. See Chapter 28:13-15; 
1 Chron. 16:17. 

Now for the integrity of Jacob's course. 
Observe (1) that Esau manifested but very 
little appreciation of his birthright, in that 
he was willing to sell it for the small price 
of a mess of pottage; (2) that he only regarded 
so much of it as pertained to the 
present life, and that its chief feature, the 
Abrahamic covenant, was quite overlooked, 
showing that he had little or no faith in it 
and no appreciation of it. (See verse 32.) 
(3) We remember the line of descent of the 
covenant favor was hinted to Rebekah in 
the promise that the elder should serve the 
younger (Gen. 25:23), which promise was 
treasured up by Rebekah, and doubtless communicated 
to Jacob, who was inspired by it 
to look for some honorable way to acquire 
it from his brother to whom it pertained by 
natural descent, he being the first-born. 
The occasion above referred to was such an 
opening; and Jacob, who had faith in the 
promise of God to Abraham and its future 
fulfilment and also in the Word of the Lord 
to his mother, seeing his brother's lack of 
faith and appreciation, embraced the opportunity 
to lawfully purchase the birthright 
at the price freely agreed upon by Esau. 
Thus lawfully he came into the inheritance 
to which God had called him. 

(4) Some years after (25:27,31; 26:34,35; 
27:1-10), Isaac, feeling that his course 
of life was nearing the end, determined to 
bestow his blessing, the birthright, upon 
Esau; or, in other words, to make or declare 
his last will and testament. (27: 1-4.) Here 

Esau should have reminded his father that 
he had sold his prospective birthright to 
Jacob; but this he evidently failed to do, as 
he prepared to disregard the contract entirely. 
But, providentially, Rebekah overheard 
the father's expressed intention, and, 
fearing that his preference for Esau would 
lead him also to disregard the contract, if he 
indeed knew of it, she planned the artifice 
by which Isaac was misled and caused to 
bestow the blessing upon Jacob. 

That Jacob lied to Isaac in claiming to 
be Esau we do not understand, since in the 
lawful purchase of the birthright he stood 
in the place of Esau as the representative 
of the first-born. Even so the Levites were 
called the first-born of Israel because they 
represented the first-born. Esau, in selling 
his birthright, actually made Jacob his attorney 
in fact to receive, hold and exercise 
at any time and forever all of his (Esau's) 
rights and privileges pertaining to the birthright 
in every way and manner. So Jacob 
had a perfect right to appear as Esau, name 
and all; and Rebekah did no wrong in aiding 
in the transaction, she too being actuated 
by faith in the promise of God and by 
a due appreciation of it. And God showed 
his valuation of the faith which thus trusted 
and appreciated his promise. 

In this view of the matter we see a reason 
for God's approval and rewarding of Jacob. 
Jacob was a man of faith who had respect 
unto the promises of God, although, like 
Abraham, he might have to die in faith and 
to wait in the grave for the realization. 
This great favor he earnestly sought; and, 
having obtained the promise, he never bartered 
it away, nor walked unworthy of an 
heir of such a hope. He loved and worshiped 
God, and diligently sought to know 
and to do his will. 

Esau, on the contrary, steadily pursued a 
wayward course. He married heathen wives 
who were a cause of grief to Isaac and Rebekah 
(26:34,35); and he hated his brother, 
and determined to slay him. 

But, if we read this incident as a mere 
scrap of history, we fail to receive the special 
benefit which its recital was designed 
to teach, as indicated by the Apostle Paul, 
who refers to it as a type of God's purpose 
as to election, the two sons of Isaac representing 
the Jewish and Gospel dispensations 
of peoples— Esau the Jewish and Jacob the 
Gospel dispensation and house. 

The two boys were twins, and so were 
these two dispensations. (See MILLENNIAL 
DAWN, VOL. II., chap, vii.) And as it was 
foretold of these that the elder should serve 
the younger, so also the Gospel Church, 
though younger, is to take precedence to 
the Jewish house or church. The younger 
or Gospel house is to partake of the root 
and fatness of the Abrahamic covenant, 
while the elder is to receive mercy and favor 
through its mercy.— Rom. 11:31. 

So God's purposes according to election 
stand (Rom. 9:1 1-16); and it is his will that 
all who in this acceptable day of the Lord 
make their calling and election sure shall 
have the chief blessing as the Church of the 
first-born (Heb. 12:23), though actually the 
Jewish house was first developed. The latter 
will constitute the earthly phase of the 
Kingdom, while the former will be the 


higher spiritual phase in power and authority. 

Those who in the Gospel dispensation 
make their calling and election sure, being 
counted the worthy seed of Abraham and 
heirs of the promise of God, will be such as 
have too high a valuation of it to part with 
it for a mess of pottage. Yet many who 
were called to this high office, like Esau and 
fleshly Israel, fail to appreciate the calling 
and, lacking faith and perseverance, ignominiously 
sell their high privilege as the prospective 
heirs of God and joint-heirs of Jesus 
Christ. Israel after the flesh, the natural 
descendants of Abraham and heirs of the 
promise, fell through unbelief and through 
failure to appreciate the goodness of God 
in the gift of his Son and in the blessings 
offered first to them through him. They 
preferred, instead, to pursue the course 
which their own pride and self-will dictated. 
Thus, as Esau, they profaned their birthright. 
(Heb. 12:16.) And so also many of the 
Gentiles, since favored with the call, have 
likewise fallen from this grace. 

Let those who appreciate their privileges 
in Christ take heed lest they also in some unguarded 
moment sell their privileges for the 
paltry recompenses of this present life. 

page 64 


Subjoined you will find list of subscribers, so 
that we may have the remainder of the sheet 
for personal chat. First allow us to send our 
most affectionate greeting, and to wish you all 
the joy of the season. But this, as you well 
know, is backed by our earnest prayers on your 
behalf, that you may not only be preserved 
from all evil but led into all truth. Truly, we 
need to bear each other up before the throne 
of grace in prayer, for the powers of evil are 
even now most malignant and manifest; and 
well need we take warning and comfort from 
our Father's message— "if possible, they shall 
deceive the very elect." Ah! thank him, we 
know that it is impossible; for he will never 
leave, never forsake; and "no man is able to 
pluck them out of my Father's hand." We are 
finding it a very trying time. The wheat is being 
sifted, and so, instead of increasing, our 
numbers are getting rather less; but this brings 
out a point that it is more and more needful 
we should keep to the front, and that is, real 
conversion and consecration, not to a particular 
work, but to Christ. This is forced upon 
us when we see some very eager for the "truth," 
and who seem most promising for a time; but 
the novelty wears off, the trials come and they 
stumble because they have not realized their 
greatest need; i.e., that they are only sinners 
at best, until they are wholly given up to and 
begotten again of Christ. Then, too, Spiritism 
is spreading so rapidly as to be almost a 
fashion, and the church nominal is most rapidly 
rushing to destruction. Here we thank 
God and you for the help received from 
TOWER, both on "Higher Criticism" and Parliament 
of Religions. 

But let us always be kept humble by remembering 
that we are acceptable only in Christ 
our Lord. I feel there is much danger of thinking 
that we are acceptable for our works' sake; 
and oh! I do pray, my dear Brother and Sister, 
that you, who have such a mighty responsibility 
upon you, may be kept from all evil. 

Brother Rogers will possibly tell you of my 
visit to and meeting him and the dear ones in 
London during my Christmas holiday. But I 
cannot help feeling uncomfortable and somewhat 
grieved that the meetings in London are 
likely to be more disputatious than is compatible 
with loving and gentle helpfulness. 

There are some such loving and dear souls 
amongst them; but some seem to manifest 
more of the contentious than the Christ-like 
Spirit. Perhaps it is that they are "freshmen." 
But we must pray the Lord to touch them, to 
search their hearts before them, to teach them 
and to keep them from divisions. 

The dear ones here send most loving greeting, 
and pray the Lord to keep your steps, and 
to bless you ever more and more abundantly. 

Ever yours in the Beloved, 


DEAR BROTHER RUSSELL:--I have felt very 
sorry that I could seemingly do so little, but 
God knows best. Now I am going to make a 
proposition to you. I own two forty-acre plots 
in Orange County, Florida. The town of 
Apopka lies between them, and there is a railroad 
depot near each. There are no improvements 
on either. Now, as I cannot do much 
any other way, if you will accept them for the 
Tract Fund, I thought you might sell them in 
five or ten-acre lots, and make more out of them 
than I could. Your Sister in Christ, 

[We have accepted the Sister's kind donation, 
and now offer the land in plots of five 
acres each, to anyone desiring a Florida home. 
Price, $100. Five acres in Florida make a good 
sized orange grove.— W.T. Tract Society.] 

page 66 









By Express Order, Postal Money Order, Bank Draft, or 
Registered Letter. Foreign only by Foreign Money Order. 


N.B.— Those of the interested, who by reason of old 
age or accidents, or other adversity, are unable to pay, 
will be supplied FREE, if they will send a Postal Card each 
December, stating their case and requesting the paper. 

R1625 : page 66 


THE wave of liberal sentiment which in this 

country lays irreverent hands upon every 

thing sacred, and which more and more tends 

toward bold and open infidelity, the denial of 

all divine inspiration of the Bible and the enthronement 

of Reason, has also recently found 

a voice within the pale of the church of Rome. 

A rector in the Catholic institute of Paris, 

Mgr. d'Hulst, has written a pamphlet teaching, 

in harmony with Dr. Briggs and those of 

his class, that the Bible as a whole is not an 

inspired book, but that it contains some inspired 

dogmas and moral precepts. 

The pamphlet was written in defense of doctrines 
already set forth by M. Loisy in the same 

institute. The stir which this public teaching 

of prominent Catholic authorities made, necessitated 

some prompt action on the part of 

the Pope, to whom other professors of theology 

were anxiously looking for some decision. 

And in consequence Leo has issued an encyclical, 

declaring the Bible to be inspired in 

whole and in detail— a verbal inspiration in 

the original languages. 

One cannot help remembering on reading 
such utterances the very different attitude of 
former popes toward the Bible, and how the 
hunting of heretics and the burning of Bibles 
were important features of papal policy a 
century or two ago. But now circumstances 
are changed: the Bible is in the hands of the 
people, and heretics are too numerous to persecute. 
But another fact has also become 
manifest; viz., that it is quite possible for men 
to reverently accept the Bible as a whole and 
as verbally inspired of God, and even to go 
through forms of Bible study, and still to reject 
or ignore its teachings, if only the mind 
be firmly fettered in a bondage to false 
creeds which pervert its solemn truths and 
make the Word of God seem to support false 

Only so long as the mind can be thus held 
in slavery to priests and clerics can the Bible 
be of any use to the antichristian systems 
which claim its support. It was because the 
Papacy doubted its ability to effectually blind 
the eyes and fetter the consciences of men, that 
in the days of her power, she sought to conceal 
the book and to keep it in the sackcloth 
and ashes of dead languages. But, failing to 
do this, her present policy is to pose as the 
friend of the Bible and of Bible study. 

It is quite possible, however, that in the not 
far distant future the truths of the Bible, which 
now make the character of antichrist so manifest 
to the household of faith, will show to the 
world the enormity of her sins and her fitness 
for destruction; and that this book, which the 
"infallible" head of the papacy is now virtually 
forced to admit as inspired in every detail, 
will be seen to contain the most scathing denunciations 
of the whole antichristian system, 
and that it is really her death-warrant. 



Father Kolasinski, some time ago, after a 
very sensational trial, was "unfrocked" and 
removed from the Roman Catholic priesthood, 
for insubordination and conduct unbecoming 
his office. Since then he has bestirred himself 
amongst the Polish Catholics, and has built 
"one of the finest churches in the West," 
furnished "with the finest organ in the city 
of Detroit," and other matters to correspond. 
He began preaching in it as an "Independent 
Church." An agent of Mgr. Satolli, ablegate of 
the Pope in the United States of America, recently 
visited Kolasinski; and, as a result of 
some bargain agreed upon, Father Kolasinski 
announced to his congregation on February 1 1 
that he would on next Sunday apologize in 
three languages before his congregation, and 
do a week's penance, and be received back to 
the priesthood. He has since done so. 

R1625 : page 67 

VOL. XV. MARCH 1, 1894. NO. 5. 


THIS year, Thursday, April 19th, after six 
o'clock P.M., will mark the anniversary 
of our Lord's "Last Supper," which he gave 
as the memorial of his death on our behalf, 
saying, "This do in remembrance of me."— 
Luke 22:19. 

In previous issues of this magazine, we have 
given the evidence that the Last Supper was 
given us to take the place of the Jewish Paschal 
Supper, and to be celebrated at the corresponding 
time, yearly. As the Paschal lamb typified 
Christ, the Lamb of God, so its death was 
typical of his death, and therefore his death 
was upon the same day. We have shown, also, 
that the Jewish method of reckoning time, as 
beginning the day at six P.M., was so arranged 
that our Lord could institute the Last Supper 
upon the same night in which he was betrayed 
(1 Cor. 1 1:23)— the same day in which he died. 

As a Jew, under the Law Covenant, not yet 
supplanted by the New Covenant, it was the 
duty of our Lord to eat first of the typical 
lamb; and it was after that supper that he took 
bread and wine, as the symbols of his own flesh 
and blood, and instituted the Memorial Feast 
which we and all of his people since delight 

to celebrate. 

Taking the place of the typical lamb, our 
Lord could be crucified only upon the fourteenth 
day of the month Nisan; and the commemoration 
of his death, and the passing over 

thereby effected, taking the place of the commemoration 
of the Passover lamb and that 

typical passing over, it follows that the commemoration 
of the antitype should be an annual 
observance, as was the commemoration 
of the type. 

This we have seen was the custom of the 
early Church, which adopted for centuries the 
Jewish method of reckoning which we follow; 
viz., the evening, following the thirteenth of 
Nisan, which was the beginning of the fourteenth. 
This method of reckoning was afterward 
changed by the Church of Rome, although 
the thought and custom of a yearly commemoration 
of our Lord's death is still observed 
on "Good Friday" by the Church of Rome, 
the Greek Church, the Syrian Church and the 
English Church. 

Protestant Churches got the Romish doctrine 
of the Mass confounded with the Lord's 
Supper, whereas they have no correspondence 
(See Mass in M. DAWN, VOL. III. Pp.98- 101); 
and as a result they adopted various times and 
seasons, morning, noon and night, and monthly, 
bi-monthly and quarterly, seeing no reason 
for any particular date, and supposing that the 
Apostle's words, "as oft as ye do it," etc., 
Give full license to celebrate it at any time. 
On the contrary, we understand the Apostle 
to mean, Every time (yearly) that ye do this. 

Some dear Christian people have even fallen 
into the error of commemorating this feast 
every first day of the week; because they have 
not noticed what the supper means in connection 
with the type which it displaces; and because 
they erroneously think that they find a 
precedent for their course in the expression of 

R1625 : page 68 

the New Testament, "On the first day of the 
week, when the disciples were come together 
to break bread." This does indeed show that 
breaking of bread every first day was the custom 
of the early disciples; but it does not 
prove that the Memorial Supper is meant. 
Indeed, the fruit of the vine was as important 
as the bread in the memorial; but it is never 
mentioned in connection with these weekly 
meetings for breaking of bread and for prayers. 
These, on the contrary, celebrated, not our 

Lord's death, but his resurrection. They were 
remembrancers, not of the Last Supper, but 
of the "breaking of bread" on the day of our 
Lord's resurrection, when their eyes were 
opened and they knew him, and he vanished 
out of their sight. 

Had the Memorial Supper been meant, it 
surely would have been so stated. Like ourselves, 
the early disciples ate or brake bread 
every day: but they did not come together to 
do it except on the first day of the week, which 
celebrated our Lord's resurrection and not his 

A little investigation will convince any one 
that these weekly gatherings were customary 


with all Jews, who, however, met on the last 

or seventh day and on festivals, instead of on 

the first day of the week for their "social" 

meals. On this point let us quote from McClintock 

and Strong's Religious Cyclopedia, 

Vol. 8, page 68, merely enough to corroborate 

our statement above, as follows:— 

"In consequence of the vigorous laws about 
the observance of the Sabbath, it was enacted 
that no Israelite is to walk on the Sabbath beyond 
a certain distance, called a "Sabbath-day's 
journey," nor carry anything from one 
house to another. The Sadducees, or priestly 
party, who celebrated their meals on the Sabbath 
in different places, could go from one 
to another, and carry to and fro anything they 
liked, because they regarded these meals as 
constituting part of their priestly and sacrificial 
service, which set aside the sanctity of the 
Sabbath. But the Pharisees, who made their 
Sabbatic repast resemble THE PRIESTLY SOCIAL 
MEALS, had to encounter difficulties arising 
from the vigorous Sabbatic laws." 


Simplicity should combine with reverence 
in all of our worship; and our Lord's example 
in respect to this memorial speaks of solemnity 
combined with simplicity and reverence. 

On Thursday evening after six o'clock, April 
1 9th, therefore, let as many as love the Redeemer 
and have pledged themselves to be his 
followers in faith and practice, celebrate his 
death— "for our sins; and not for ours only, 
but also for the sins of the whole world." 

Meet with all of like precious faith convenient 
to you, who would like to meet and celebrate 
this, the greatest event of history. It is to be 
a gathering of professedly consecrated believers 
in the Redeemer; but if others come in making 
such profession reject them not: remember 
that Judas met with the Lord and the other 
eleven. Remember, too, that the greatest among 
you is servant of all, who washes the feet; i.e., 
Performs even the humblest service for the 
cleansing of God's people from the defilements 
of earth. 

The emblems used by our Lord were unleavened 
"bread" and "fruit of the vine." 
Unleavened cakes can generally be had of some 
Jewish neighbors for a few cents; if not, water 
crackers are practically the same thing. It is 
probable that our Lord used a "light" wine; 
but he has merely said, "fruit of the vine": 
hence we may with propriety use unfermented 
grape juice or raisin-juice— from raisins stewed 
in water. This is as truly fruit of the vine as 
intoxicating wine would be. And we believe 
that our Lord would approve it, seeing how 
many are now addicted to the abuse of liquor, 
and might be misled by even a taste of such 
wines as are generally obtainable. 

In our April 1st issue we will make a few remarks 
upon the meaning of these symbols. 


The service here will be held, as usual, in 
Bible House chapel, No. 58 Arch St., at 7.30 
O'clock P.M. All who trust in our Lord Jesus' 
death as their ransom, and who are fully consecrated 
to him, will be made very welcome. 
But we extend no special invitation to visitors 


from a distance this year; nor are there any 
arrangements for other than our usual Sunday 
services, except as above mentioned. If there 
be any solitary ones in near-by towns, we shall 
be glad to have them attend with us; but 
where there are even two or three who can 
unite in this memorial, our suggestion is that 
they had best meet together at home. 

On previous occasions of conventions here, 
we have always been rather painfully aware of 
the fact that the various local gatherings of believers 
were interfered with and impaired by 
the absence of those who were most needed. 

This year we would like to see this matter quite 
reversed; and therefore advise that, wherever 
even two or three can meet together, they do 
so; and that even the solitary ones, if within 
reach of a larger and a smaller circle of believers, 
prefer to give their presence to the 
smaller rather than the larger gathering, and 
thus encourage and help those who need their 
presence most. Those who thus strive to do 
good to others will be the more blest themselves. 

We request that a Postal Card Report from 
each little group celebrating this Memorial be 
made out by the one who officiates on the occasion, 
and sent to the TOWER office the next 



--LUKE 16:1-8.-- 

THIS parable furnishes a text for a discourse 
on the claims of God and Mammon upon 
Christians. (Verses 9-16.) The parable is plain, 
if it be borne in mind that stewards in olden 
times had much greater power and authority 
committed to them than now. They had all the 
authority of the master himself to make and 
to settle accounts. The steward of this narrative, 
when informed that he was about to 
lose his situation, used the power still vested 
in him to make personal friends out of his 
master's debtors, by treating them leniently. 
When the master of this worldly-wise steward 
heard of his course, he commended it as a 
stroke of worldly wisdom and prudence. Nor 
are we sure that the steward's course was one 
working injury to his employer's real interests: 
in view of the disproportionate reductions of 
twenty per cent on one account and fifty per 
cent on the other, it seems not improbable 
that the steward saw that the one never could 
pay more than fifty per cent of his debt, nor 
the other more than eighty per cent of his. 

This illustration of worldly wisdom or prudent 
thought for his own interests in the future 
was our Lord's text for a little discourse to his 
disciples. They were each stewards of certain 
talents, opportunities, money, etc. Two masters 
claimed their allegiance; viz., Sin and 
Righteousness, and they must choose to which 

they would be loyal; for they could not serve 
both. "Ye cannot serve God and Mammon." 

Sin claimed them and all of Adam's race, 
with all their talents, as his servants, since all 
had been "sold under [captivity to] Sin." 
They knew, however, that Sin had no just, no 
true right of control, but merely one of force: 
hence in every way that they could they had a 
right and privilege to divert their talents from 
the service of Sin and to devote them to the 
good of others. Wealth and influence in the 
present time are properly reckoned as the 
mammon of Sin. Sin, at present the master of 
the world, is represented as having control, 
not only of the people (Rom. 6:12,14,17,18,22,23; 
7:14), but also of all the wealth-talents 
of the present; so that he claims each individual 
to be merely his steward, and demands that he 
use his mammon in his interest, else he will 
dispossess him. But our Lord taught that allegiance 
really belonged to another Master, even 
God, and that they should not serve Sin; that 
our Lord, as God's representative, was about 
to set up God's Kingdom, and overthrow Sin- 
binding the strong Master of the present time 
and spoiling his arrangements. (Matt. 12:29; 
Mark 3:27.) In view of this knowledge, our 
Lord said to his disciples:— 

"I say unto you, Make to yourselves friends 
out of [or by means of] the mammon of unrighteousness 
[the earthly wealth or valuables 
under your control now, which at one time 


were in whole or in part controlled by Sin, 
your long-time task-master]; that when ye fail 
[when the present life ends], they may receive 
you into lasting habitations," into heavenly 
conditions— the using of our talents, once active 
in Sin's service, in the Lord's service being 
counted as laying up treasures in heaven. 

This is the wise, proper course, whether you 
have little of earthly riches— honor, money, 
talent— or whether you have much; for "he 
that is faithful in that which is least is faithful 
also in much: and [knowing to which master 
his allegiance and talents really belong] he that 
is unjust in the least is unjust also in much." 

If, to please "the prince of this world" and 
to be in harmony with those who serve him, you 
own Sin as your master and selfishly serve him, 
using time and talents as his steward, for the 
short time of the present life, and for the small 
advantages which such a course would bring 


you, your unfaithfulness in these respects would 
prove you unworthy of the share promised to 
you in real riches of the real kingdom soon to 
be set up.-Rom. 6:14-18. 

As those who have deserted the service of 
Sin the Usurper, and who have consecrated 
their all to God, you have been appointed by 
him stewards of those consecrated talents, with 
a promise that if faithful he will in the world 
to come make you more than stewards— kings 
and priests unto God. But if you prove unfaithful 
to your stewardship, if you love and 
serve mammon [wealth, either honor, money 
or other wealth of this world, highly esteemed 
by all natural men], can you hope that God 
will give you the true Kingdom riches which 
are yours conditionally? Be assured, "Ye cannot 
serve God and Mammon." 

This was our Lord's discourse to his disciples 
respecting their proper course in life as 
stewards of the manifold grace of God. "And 
the Pharisees who were covetous [who dearly 
loved the riches and honors of this present 
time] heard all these things; and they derided 
[ridiculed] him. And he said unto them, Ye 
are they which justify yourselves before men 
[you succeed in getting men to think you very 
holy]; but God knoweth your hearts [that 
much that you do is merely of outward show, 
mock humility and pretended self-denials]: 
for that which is highly esteemed among men 
[which deceives the natural man, which he 
thinks very praiseworthy] is abomination in 
the sight of God."-Luke 16:14,15. 

The Law and the Prophets were until John, 
—but now a new dispensation is being ushered 
in; and if you were wise you would see the 
change at hand and begin to act accordingly. 
Now the Kingdom of God is preached, and 
every man desires to get into it. You therefore 
should begin at once to so dispose of the 
stewardship yet in your hands that you might 
at least be on favorable terms with those who 
shall so soon possess the power of the Kingdom. 
This, to the Jews, was not a case of deserting 
the Law Covenant to which they were married; 
the Law Covenant was fulfilled, died a natural 
death, which permitted them to give their allegiance 
to Christ and the New Covenant.— 
Verse 18; Rom. 7:4. 



DEAR BROTHER RUSSELL:-I cannot tell you 
how highly I have appreciated the WATCH 
TOWER of 1893. I have derived much spiritual 
benefit from its study. Every number has 
been full of rich things— things which should 
be treasured up in the hearts of those who are 
running for the great prize and striving to 
make their calling and election sure. 

Your aim has been to make the TOWER readers 
better men and women— more like our 
blessed Redeemer and Lord, and also to protect 
them from the snares of the adversary. 

Your articles, From Glory to Glory, Taking 
God's Name in Vain, Unequally Yoked, and 
others of a similar character, must have had a 
transforming power over the truly consecrated 
—those who are anxious to have the Lord's 
will done in them— while your various articles 
on the Ransom and Pulpit Infidelity have 
been and will be a source of protection to those 
who are truly the Lord's (in this evil day). 
I have found out that the TOWERS have not to 
be read, merely, in order to be appreciated, 
but they have to be studied. While away from 


home I copied parts of various articles from 
the TOWER and sent them to Sister McPhail to 
copy and return to me. I changed all the pronouns 
to the first person singular. I consider 
this an excellent way to study the TOWER, and 
would recommend it highly to all its readers. 
It helps to impress it upon the memory, and 
it gives one the power to tell what he knows or 
what he has copied. I know that it has been 
of great benefit to me. 

I enclose you parts of two articles which will 
explain what I mean. Remember me kindly 
to Sister Russell and all of your household, and 
may the Lord bless you in all your efforts to 
"send out the light and the truth." 

Your brother, in Christ, M. L. McPHAIL. 

The articles referred to follow. 


That I have carefully studied and thoroughly 
proved it by the law and the testimony (Isa. 8:20), 


That as a consequence I am convinced of its 
verity, so 

That my faith is steadfast and immovable. 
--1 Peter 5:9; 1 Cor. 15:58. 

That I know in whom I have believed. -- 
2 Tim. 1:12. 

That I have tasted and seen that the Lord is 
good.-Psa. 34:8. 

That I have partaken of the sweets of fellowship 
with him.— 1 John 1:3-7. 

That I have partaken of his spirit of meekness, 
faith and godliness to such an extent as 
to be led into a joyful realization of the fulness 
of his grace as manifested in the wonderful, divine 
"plan of the ages."-John 14:26; 16:12-15; 
1 Cor. 2:10-16. 

That I have been permitted to see not only 
the various features of that plan,— The Worlds 
and Ages, Permission of Evil, Ransom, Restitution, 
Kingdom of God with its Human and 
Divine Phases, Second Death, Great Time of 
Trouble, Times and Seasons, Chronology, Harvest 
and its Work, etc., but also the necessity 
and reasonableness of its various measures in 
order to the full accomplishment of its glorious 
outcome in the fulness of the appointed times. 

This is what it is to be established in the 
present truth. It is indeed a most blessed condition, 
bringing with it such peace and joy as 
the world can neither give nor take away. 

But though I be thus established in the 
present truth, there are quite a number of 


That my election to the high position to 
which I am called is not yet made sure— the 
race for the prize of my high calling is still 
before me. 

That I am yet in the enemy's country, surrounded 
by many subtle and powerful foes. 

That if I would be successful I must fight 
the good fight of FAITH. 

That the weapons of my warfare are not 
carnal, but (God's truth is) mighty to the 
pulling down of the strongholds of error, superstition 
and inbred sin.— 2 Cor. 10:4. 

That I wrestle not with flesh and blood, but 
against principalities, against powers, against 
the rulers of the darkness of this world, against 
spiritual wickedness in high places."— 
Eph. 6:12. 

That it is in view of the warfare before me— 
the subtlety of my temptations, the weaknesses 
of the flesh— that the faithful Peter urges all 

diligence in the cultivation of the Christian 
graces, and a continual calling to remembrance 
of the precious truths I have learned— that I 
may be strengthened for the conflict, and thereby 
able to make my calling and election sure. 

That faith is a good thing (without which I 
cannot please God, I cannot be justified, I 
cannot maintain my justification or have access 
into the additional favor, I cannot be an overcomer); 
yet faith without virtuous works is 
dead; and to hold the truth in unrighteousness 
is worse than never to have received it. 

That the truth is given to me for its sanctifying 
effect upon my heart and life— it should 
have free course and be glorified— its precious 
fruits should appear more and more from day 
to day. 

That I must add to my faith, VIRTUE- 
true excellence of character that will mark me 
as separated from the world and its spirit. 

That in me the world should see those moral 
qualities which they must approve— however 
they may oppose (the objects of) my faith. 

That I must add sterling honesty, truth and 
fair dealing in all business relations; moral 
integrity in all social relations; manifestly 
clean hands and a pure heart, and a bridled 
tongue that works no ill to a neighbor. 

That all of these the world has a right to 
expect from me and all others who call themselves 
Christians; and that all of these are 
indispensable features of that virtuous character 
which must be added to my faith. 

That if my hands be clean, they will not 
dabble in anything that is not virtuous;— they 
will have nothing to do with unrighteous 
schemes or projects in business. 

That if my heart be pure, it will not devise 
evil things, or harbor evil thoughts, or plot 

R1627 : page 72 

That if my tongue be bridled, it will not be 
given to evil-speaking, but will hold its peace 
when it cannot speak well and wisely. 

That the promptings of virtue go further 
than merely these negative features which refuse 
to do anything which would work ill to a 
neighbor; they incite not only to passive, but 
also to active goodness— in benevolent charity 
which seeks to alleviate suffering; to sympathize 
with sorrow; to comfort those in distress, 
and to elevate and bless others; to assist "all 
men as" I "have opportunity." 

That I must gain a KNOWLEDGE of 

God's character in order that I may the more 
thoroughly imitate it, and of his truth, that 
I may more fully conform to its teachings. 

That I must exercise TEMPERANCE--or 
self-control— in all things, letting my moderation 
be known unto all men, and taking care 


not to be hasty, hot-tempered, rash or thoughtless; 
but endeavoring to be evenly balanced, 
thoughtful and considerate. 

That my whole manner should be characterized 
by that carefulness which would indicate 
that I am ever mindful of the Lord's pleasure, 
of my responsibility to him as his representative, 
and of my influence upon my fellow-men 
to see that it always be for good, never for evil. 

That I must let "PATIENCE have her 
perfect work, that I may be perfect and entire, 
wanting nothing." 

That this grace smooths the way for every 
other, because all must be acquired under the 
process of patient and continuous self-discipline; 
and that not a step of progress can be 
gained without the exercise of this grace. 

That not one of the graces more beautifully 
adorns the Christian character, wins the approval 
of the world's conscience or glorifies 
the God of all grace, whose truth inspires it. 

That it is long-suffering meekness earnestly 
striving to stem the tide of human imperfection 
and weakness, and endeavoring with painstaking 
care to regain the divine likeness. 

That it is slow to wrath and plenteous in 
mercy; quick to perceive the paths of truth 
and righteousness and prompt to walk in them; 
mindful of its own imperfections, and sympathetic 
with the imperfections and shortcomings 
of others. 

That I must add to "patience GODLINESS" 
—I must carefully study and imitate 
the divine character as presented in the Word. 

That I must exercise BROTHERLY 
KINDNESS towards my fellowman. 

That I must add to brotherly kindness 

That kindness may be manifested where but 
little love exists toward the subject of such 
kindness; but I cannot long persevere in such 
acts of kindness before a sympathetic interest 
is awakened; and by and by that interest, continually 
exercised, deepens into love, and even 
though the subject may be unlovely in character 
the love of sympathy for the fallen and 
the degraded grows, until it becomes tender 

and solicitous and akin to that of a parent for 
an erring son. 

That Peter describes a most admirable character 
—one which cannot be acquired in a day, nor a 
year, but the whole life must be devoted to it. 

That day by day, if I am faithful, I will be 
able to realize a measure of growth in grace 
and development of Christian character. 

That it is not enough that I know the truth 
—nor should I be contented to hold it in unrighteousness. 
I must see to it that the truth is 
having its legitimate and designed effect upon 
the character. 

That if I receive the truth into a good and 
honest heart, I have the assurance of the Apostle 
that I shall never fall, and that in due time 
I shall be received into the Kingdom of my 
Lord and Savior, Jesus Christ. 

That I should see the necessity of ever keeping 
the instructions and precepts of the Lord 
fresh in my mind, and of drinking deep into 
their inspiring spirit— although I am already 
established in the faith. 

That to be established in the faith is one 
thing, and to be established in Christian character 
and in all the graces of the spirit is quite 

In claiming to be a divinely recognized child 
of God and a follower of his dear Son, I stand 
before the world as God's representative; and, 
presumably, all my words and actions are in 
harmony with his indwelling Spirit. 

I stand as a guide-post in the midst of the 
world's dark and uncertain way; and, if I am 
not true to my profession, I am a deceitful 
sign-board, causing the inquirer to lose the 
right way and to stumble into many a snare. 
Therefore, to take the name of God, claiming 
to be his son, a Christian, a follower of Christ, 
without a fixed determination and careful effort 
to fairly represent him, is a sin against God of 
which I will not be held guiltless! 

I realize that to undertake the Christian life 
is to engage in a great warfare against iniquity; 
for, though the grace of God abounds to 
me through Christ to such an extent that my 
imperfections and short-comings are not imputed 
to me, but robed in Christ's imputed 
righteousness I am reckoned holy and acceptable 
to God, I am not, says the Apostle (Rom. 6:1,2), 


to continue in sin that grace may 

abound; for by my covenant with God I have 

declared myself dead to sin and that I have 

no longer any desire to live therein. But having 

made such a covenant with God and having 

taken upon myself his holy name, if I continue 

in sin, or cease to strive against sin, I am 

proving false to my profession. (Rom. 6:1,2,11,12.) 

This means a great deal. It means 

a constant warfare against the easily besetting 

sins of my old nature; and the struggle will 

be long and constant until the power of sin is 

broken; and then only constant vigilance will 

keep it down. 

If I be true to my profession, I will daily 
strive to realize an increasing mastery over sin 
in myself, and will be able from time to time 
to distinguish some degree of advancement in 
this direction. I will grow more like Christ- 
more self-possessed, more meek and gentle, 
more disciplined and refined, more temperate 
in all things, and more fully possessed of the 
mind that was in Christ Jesus. My old temper 
and unlovely disposition will disappear, and my 
new mind will assert its presence and power. 
And thus the silent example of a holy life will 
reflect honor upon that holy name which it is 
my privilege to bear and to represent before 
the world, as a living epistle, known and 
read of all men with whom I come in contact. 

1 realize that the formation of such a noble 
and pure character is the legitimate result of 
the reception of divine truth into a good and 
honest heart. Or, rather, such is the transforming 
power of divine truth upon the whole 
character, when it is heartily received and fully 
submitted to. "Sanctify them through thy 
truth: thy word is truth," was the Lord's petition 
on the Church's behalf; and may I not 

fall into the error of some, of presuming that 
the sanctifying work can go on better without 
the truth than with it?— 2 Peter 1:4; 1 John 3:3; 
John 15:3; 17:17; Eph. 5:26; Rom. 12:2; 

2 Cor. 3:18; 7:1; Psa. 19:7-14; 1 Tim. 4:16. 

I need the instruction and guidance and inspiration 
of the truth for holy living; and our 
Lord's words imply that all the truth that is 
necessary to this end is in the Word of God, 
and that, consequently, I am not to look for 
any further revelations through visions or 
dreams or imaginations of myself or others. 
The Word of God, says the Apostle (2 Tim. 3:16,17), 
is profitable for doctrine, for reproof, 
for correction, for instruction in righteousness 
(Heb. 4: 12), that the man of God 
may be perfect, thoroughly furnished unto all 
good works. It reveals to me the spirit, mind 
or disposition of God, and exhorts me to let 
the same mind dwell richly in me; and in conjunction 

with the study of the mind of God as 
revealed in his Word and communion with him 
in prayer, I receive the blessed influences of 
his spirit, which brings me more and more into 
conformity with his perfect will. I realize 
that to live a holy life is not to do some great 
and wonderful things: it is only to live from 
day to day a life of quiet unostentatious conformity 
to the will of God— of secret communion 
with him in my closet, devotions and 
daily walk, and of jealous activity to the extent 
of my ability and opportunity in his service. As 
I have named the name of Christ (2 Tim. 2: 19), 
it is my determination— God helping me— to 
depart (more and more) from iniquity and 
apply my heart unto instruction, confident that 
I shall be led of God into green pastures and 
beside still waters: my table will be richly and 
bountifully spread, and my cup of blessing 
and joy and gladness will overflow; while the 
wrath of God will in due time be revealed 
against all who take his hallowed name in vain, 
however they may band themselves together, 
and however loudly they may proclaim themselves 
heaven's appointed messengers. 



LIBERTY always increases responsibility. 
Each consecrated believer has the full 
liberty to use his consecrated talents in the 
Lord's service; but each should see to it 
that he does not misuse this liberty. Some 
are naturally inclined to undervalue their 
own abilities, and hence fail to be so useful 
servants of the truth as they might be. Others 
overestimate their natural talents, and waste 
valuable opportunities in trying to do things 
for which they have little or no talent; and 
neglect the exercise of other talents which 
they really do possess. 

"Use not your liberty for an occasion of 
the flesh"— to cultivate pride and vainglory 
in yourself or in others. Let a man "think 
[of himself] soberly, according as God hath 
dealt out to every man the measure of faith." 
"All things are lawful for me [permitted by 
the loose rein of Christ's commands], but 
all things are not expedient: all things are 
lawful for me, but all things edify not." 


"Having then gifts differing, according to 

the grace given unto us"— whether our gift 

be a qualification for prophecy, serving, 

teaching, exhorting, giving of means, or presiding, 

let us use to our best ability the gift 

or gifts possessed; rather than fail by trying 

to use other gifts not granted to us;— 

"In honor preferring one another,"— "Mind 

not high things,"— "Be not wise in your 

own conceits."— Rom. 12:3-16; 1 Cor. 10:23. 


These Scriptural injunctions apply to 
everything we may do, or endeavor to do, in 
the Lord's service. Those who have the 
money talent should not only use it "with 
simplicity" (without ostentation), but they 
should use it with wisdom. It should not 
go to assist in preaching either slight errors 
or gross ones, if they know it— neither by 
assisting in paying the expenses of meetings, 
nor in paying publishing expenses. And 
each one should know, directly or indirectly, 
what he is assisting to promulgate as 
truth. If you have read and failed to comprehend 
a publication, do not suppose your 
mind incapable of grasping anything so 
deep and complex, and then proceed to circulate 
it among others; but conclude that if 
you have not the mental capacity to understand 
it, your safest plan will be not to run 
the risk of choking anyone else with it. 
"Whatever is not of faith is sin," applies to 
this as well as to other matters. 

These criticisms apply to WATCH TOWER 
publications as well as to others. Prove by 
God's Word all that you receive from this 
office. (1) See if it squares with the doctrine 
of the ransom: if it does not, you need 
go no further with the proving. (2) If it 
is in accord with that foundation of the 
gospel, proceed to examine it in the light 
of all the Scriptures. (3) If it stands these 
tests receive it and hold it fast, as being 
from God; and (4) circulate it wherever 
you can. (5) But if ever you get from us 
either tract or paper which you do not find 
in harmony with the Scriptures, surely let 
us know wherein it disagrees, and do not 
circulate it. 

This advice in no way conflicts with our 
Lord's words in Mark (9:39), when, in reply 

to the disciples' statement that they had 
forbidden some one to cast our devils because 
he followed not with them, he said, 
"Forbid him not." It is not for us to forbid 
anyone the exercise of his own talents 
according to his own wisdom. But if any 
one exercise his talents in a manner which 
we consider unwise or wholly or partially 
erroneous, it is our duty not to render any 
assistance to the unwise course. It is one 
thing to forbid, and to use sword and fagot 
to restrain, and quite another thing to leave 
them to themselves and to exercise your 
own talents according to your own judgment 
of the Lord's will. Some who are only 
babes in the present truth send in manuscript 
for publication in the TOWER and as 
tracts. With childlike simplicity they sometimes 
remark that their articles, etc., are 
chiefly extracts from the DAWN and TOWER. 
We have but one motive in publishing— 
namely, to disseminate the truth, as the 
Editor understands the Word of God to teach 
it. Let others publish what they please, and 
how they please; we forbid them not, and 
we assist them not if they follow not the 
lines of truth as we have been guided of the 
Lord to see them, and are seeking to follow 
them. Nevertheless, to guard against the 
rejection of truth from other quarters, if the 
Lord shall choose to send it, we have appointed 
a committee of three, consisting of 
the Associate Editor and two others, to examine 
every article sent in for publication. 
Upon the recommendation of any two of 
that committee the Editor will publish any 
manuscript sent in;— even though he should 
think it necessary to review and contradict 
the conclusions reached. It is the truth, 
and the truth only, that we desire to publish 
and circulate, and that in the best form 
of statement known to us. Take it kindly, 
therefore, if your articles are oftenest rejected; 
and know nevertheless of our love 
and sympathy and appreciation of your desires 
and efforts. 

Some of the dear friends while desiring 
to do good are in danger of doing the reverse, 
by expecting that MILLENNIAL DAWN 
colporteurs have all the gifts and talents 
necessary for the public expounding of the 
truth, and therefore encouraging some to 
do so who have not those talents. This is 
a serious mistake which has already drawn 
some discredit upon the truths we all love 
to honor. The leaven of pride and ambition 

is perhaps not yet fully purged out of 
any, but is merely kept in subjection by 
grace; and all require help to overcome it 
and to purge it out, rather than suggestions, 
etc., which might develop it. Let us consider 
one another to provoke to love and 
good works. If you find a humble one with 
ability, encourage him in its exercise; but 


if he be not humble minded encourage him 
not, even though he have the ability; for the 
higher you push him the greater will be his 
fall; because "Pride goeth before destruction, 
and a haughty spirit before a fall." — 
Prov. 16:18. 

None love or appreciate the Colporteurs 
and the work they are doing for the Lord 
and his sheep in the spread of the truth 
more than do we. But none more than we 
realize the danger to which some of them 
are exposed by dear Brethren and Sisters 
who, meeting them, expect that they are 
Masters in Israel and able expounders of 
the Word. In endeavoring to meet this expectation 
some stumble over supposed types, 
and some over parables and over symbols 
of Revelation, and in general, over "questions 
to no profit, but to the subverting of 
the hearer." Read 2 Tim. 2:14-21. 

Of course the abilities or talents of God's 
servants differ; and it is proper that we 
should encourage such as have talents to 
use the best they possess in the most useful 
manner; but great care should be exercised 
to encourage only the humble, and then only 
in the exercise of talents or gifts possessed, 
and not in grasping for gifts with which 
they are not endowed. Our experience 
surely confirms the Lord's Word, that Not 
many great or learned or wise hath God 
chosen— now, nor at any time. Surely our 
Lord's leading and blessing seem to have 
accompanied the circulation of the printed 
truth in a remarkable degree, in the present 
harvest: Had he desired that the work 
be carried on in another way, he would 
have raised up more possessing the requisite 

The Lord's blessing has wonderfully attended 
the colporteur work; so that through this 
agency over half a million volumes of the 
DAWN series are in the hands of the people, 
each preaching sixteen sermons on the Bible 
over and over again, and yielding greater and 

more lasting results than any public speaking. 
But the tendency we here mention (far more 
than the stringency of the times) has recently 
caused a great slackening of the colporteur 
work. Some of the ablest "harvesters" are 
doing less than one-tenth what they formerly 
did. And this in turn puts them back in their 
accounts with the TOWER office, so that at present 
the indebtedness of Colporteurs amounts 
to about seven thousand dollars, and causes 
serious inconvenience at a time when it is 
difficult to borrow money at a high rate of interest. 
This latter, however, is a secondary 
matter. We are glad to be able to give credit 
to all who need it, and whose time and energy 
are being expended in the work in the manner 
for which they have shown that they have the 
necessary gift or talents. 

If we thought this to be a leading of Divine 
Providence, pointing us to a change of methods, 
we should at once fall into line with it and cooperate. 
But we do not so view it. We believe, 
on the contrary, that it is but another 
of Satan's delusions and snares by which he 
would hinder the work and injure the harvest 
laborers. If we knew of any better publications 
for presenting the truth than those of the 
Tower Tract Society, we would surely discontinue 
present publications and put our energy 
upon those. But so long as you and we 
know of no other publications in any degree 
entering the field of present truth and standing 
fast upon the one foundation— the ransom 
—we cannot doubt that this agency, so far 
used, should continue to be used, with all of 
our united energies, until the Lord shall say 
"Well done, thou good and faithful servant: 
...enter thou into the joy of thy Lord," or 
until we see some better way and are sure it is 
the Lord's way. On the contrary, the Lord 
is continually sending out new laborers, and 
opening the way for translations of M. DAWN 
into other languages. 

Since Christmas a Baptist Brother has received 
the truth, and is working at his trade 
and laying by the money needful to defray his 
expenses to New Zealand, where he hopes to 
spread the truth. And we have a proposition 
from two others to go to Australia. 

All who are in agreement with the above sentiments 
should cast their influence by word and 
deed with their judgment. But let none misunderstand 
the loving motive which prompts 
you. Speak the truth in love (Eph. 4: 15); 
"others save with fear, pulling them out of the 
fire. "-Jude 21-23. 

To those possessed of fewer or humbler talents 
than some others, and who are diligently 
and faithfully using such as they do possess, 
we would suggest that the time is not far distant 
when all the faithful will be crowned with 
the perfect abilities which will be common to 
all who shall become partakers of the divine 
nature. Meantime, each should use what talents 
he has to the best of his ability; assured 
that the faithful over one or two talents will 
receive the same blessed plaudit as the faithful 
with five talents— "Well done, thou good and 
faithful servant:... enter thou into the joy 
of thy Lord." 

page 76 





I. QUAR., LESSON X., MAR. 11, GEN. 28: 10-22. 

Golden Text— "Behold, I am with thee, and will keep 
thee."-Gen. 28:15. 

VERSES 10,1 1. Because of his faith in 
the promises of God and his appreciation 
of them, Jacob now undertook a long and 
lonely journey on foot, and unaccompanied, 
that he might escape the murderous wrath 
of his brother. And in so doing he was 
leaving behind him and practically abandoning 
the earthly inheritance of flocks and 
herds, the wealth of his father Isaac, to 


Esau his brother, while he went forth empty-handed, 

with nothing but his staff. But he 

had what he appreciated more than all else, 

the blessed inheritance of the Abrahamic 
covenant, whose fulfilment could not be 
reasonably expected until the city for which 
Abraham looked (Heb. 11:10, the Kingdom 
of God) should be established in the 
earth. He evidently did not expect temporal 
blessings, and he actually forsook them; 
but while he sought first the Kingdom of 
God and its righteousness, all needful temporal 
blessings, and more, were added. 

VERSES 12-15. Here is sufficient evidence 
of the correctness of our estimate of 
Jacob's character, as presented in our last 
lesson. Jacob was neither condemned nor 
repudiated by God. On the contrary, his 
faith and his appreciation of God's promise 
made him beloved of God; and now, as he 
was a wanderer from home and family for 
the sake of his trust in God's promises, God 
went with him on his lonely journey; and this 
confirmation of the original covenant must 
have been most refreshing and strengthening 
to him. Truly, "If God be for us, who 
can be against us?"— Rom. 8:31. 

A comparison of verse 14 with chap. 22:17 
will show that while the Abrahamic 
covenant was to have a double fulfilment- 
first, in a literal sense to him and his posterity; 
and, second, in a spiritual sense to the 
spiritual children of God of whom Abraham 
was a type (Rom. 4:17— margin), and 
who are therefore called the children of 
Abraham— this covenant makes mention 
only of the literal fulfilment which is to be 
realized by Jacob and his descendants— 
"Israel after the flesh"— as well as by Abraham 
and Isaac and all the prophets who shall 
constitute the earthly phase of the Kingdom 
VOL. I., Chap. xiv. 

The promise to Abraham in part was, "I 
will multiply thy seed as the stars of heaven, 
and as the sand which is upon the sea 
shore," which language, in the light of subsequent 
revelations of the Apostles, is seen 
to signify both a spiritual and an earthly 
seed, the former being Christ and his body, 
the Gospel Church (Gal. 3:16,29), and the 
latter, the literal descendants of Abraham 
and Jacob— "Israel after the flesh." And in 
this seed of Abraham and posterity of Jacob, 
in both the literal and spiritual senses, all 
the families of the earth shall be blessed. 
The two phases of the Kingdom will cooperate 
in the glorious and blessed work of 
the restitution of all things, foretold by the 

mouth of all the holy prophets since the 
world began. —Acts 3:19-21. 

VERSE 15 was the blessed assurance to 
Jacob of that which is now very shortly to 
be brought to pass, and which is even now 
beginning to be fulfilled. It signifies the 
regathering of Israel— often called Jacob; 
see Rom. 1 1:26— to the land of promise. It 
signifies not only their regathering out from 
among all the nations whither they have 
been scattered (Ezek. 11:17; 20:34,41; 28:25), 
but also their coming out of their 
graves. (Ezek. 37:12-14.) Consequently, 
at the appointed time (See MILLENNIAL 
DAWN, VOL. II.), we expect that Abraham 
and Isaac and Jacob and all the prophets and 
all Israel will be regathered from "the land 
of the enemy"— the grave, and from among 
all nations whither they have been scattered, 
and firmly planted in the land which God 
sware unto Abraham and unto Isaac and 
unto Jacob. We expect all this and much 
more when the city is established for which 
Abraham looked, and unto the promise of 
which all the ancient worthies had respect. 

VERSES 16-19. Jacob's reverent appreciation 
of the Lord's communion with him 
in the dream is commendable. Wherever 
God communes with his people the place 
becomes a sanctuary— Bethel, or house of 


God. Now the Lord speaks to us through 
his Word, and we speak to him in prayer; 

"And wheresoe'er God's people meet 
There they may find the mercy seat: 
Where'er they seek him, he is found, 
And every place is hallowed ground." 

VERSES 20-22. A realization of God's 
favor, instead of making Jacob arrogant and 
haughty, as less noble natures are often affected, 
led him in humility to a grateful 
consecration of himself to God, and to a 
sense of his own unworthiness. The word 
"if" in this verse might more properly 
be substituted by the words since, or inasmuch 
as, because Jacob is not here introducing 
a condition with God, but is expressing 
his acceptance of God's promise (of verse 15) 
to do these things. Then note how 
moderate were Jacob's desires for temporal 
blessings. All he craved for the present 

life were the simple necessaries of existence, 
while he solemnly obligated himself to tax 
all that he might in future acquire at the rate 
of 10 per cent, for the Lord's special service. 
And there he set up a memorial pillar that 
that place should ever thereafter be to him 
a sacred place of worship and a reminder 
of the goodness of God, of his covenant 
and of the obligations which he had assumed 
as a thank-offering to the Lord. 

This grateful consecration on Jacob's part 
was a voluntary offering, not from constraint, 
but from love and gratitude. And 
in the course of all the ancient worthies 
who shall inherit the earthly phase of the 
Kingdom we see the same spirit of grateful 
sacrifice, which is only excelled by that of 
our Lord Jesus and those who closely follow 
in his footsteps, freely consecrating and 
actually sacrificing, not only one tenth, but 
all that they have— even unto death— that 
they may thereby accomplish the work 
which God has given them to do, and prove 
their worthiness of the covenant blessings 
to the spiritual house of Israel and seed of 

Those who have thus solemnly covenanted 
to present themselves as living sacrifices 
together with Christ, that thereby they may 
be heirs together with him of the spiritual 
blessings vouchsafed in this Abrahamic 
covenant, would do well to mark with what 
faithfulness the heirs of the earthly inheritance 
paid their vows unto the Most High. 
Mark also how thoroughly they were tested, 
and how bravely they stood the tests 
applied; and from their noble examples let 
us take courage while we run our race, inspired 
by the exceeding great and precious 
promises hidden for us also in that Abrahamic 
covenant. If Jacob asked no more 
than the actual necessities for the present 
life, surely we may be satisfied with nothing 
more; while we look for a still more 
glorious inheritance in the promised time 
of blessing. "Having food and raiment, 
let us therewith be content."— 1 Tim. 6:8. 

Yet it is to be feared that many who covenant 
to sacrifice their all in the Lord's 
service actually render far less than one 
tenth. The size of our sacrifice is the measure 
of our love and zeal in the Lord's 
service; and time and influence, as well as 
financial ability, are parts of our possessions 
to be rendered to the Lord as thank-offerings, 
while out of that consecrated to him 

the things needful for our sustenance may 
be retained in harmony with the spirit of 
our covenant. 

And, while we run, let us remember for 
our consolation the promise to Jacob, and 
through him to us— "Behold, I am with 
thee, and will keep thee." "Faithful is he 
who hath called you, who also will do it." 
--1 Thes. 5:24. 

R1631 : page 77 


I. QUAR., LESSON XL, MAR. 18, PROV. 20:1-7. 

Golden Text— "Wine is a mocker, strong drink is raging; 
and whosoever is deceived thereby is not wise."— 
Prov. 20:1. 

The moral precepts of this lesson need 
little comment; but it is well for all to lay 
them to heart. There can be no vital piety 
where the simple precepts of morality are 
ignored. He who would live godly must, 
at the outset, abandon every vile and evil 
thing— must seek to purify the earthen vessel, 
and pray for divine grace to keep it so, 
and he must earnestly strive against all the 
downward tendencies of his fallen nature. 

It has been well said that the intemperate 
use of spiritous liquors is an apt illustration 
of the course and effects of sin in 
general. It benumbs the sensibilities, beclouds 
and stupefies the judgment, weakens 
the will, enslaves and degrades the whole 
man, and finally wrecks his health and all 
his manly hopes and aspirations, and brings 
him in haste and disgrace to the grave. 

Yet, while this vice is a visible and most 
prominent illustration of the course and effects 
of sin, such is the actual tendency of 
all sin, though its effects may not always be 

R1631 : page 78 

so visible, nor so hateful, nor so rapidly ruinous. 

All sin is intolerable in the sight of 

God; and to love and cherish it in its less 

obnoxious and more secret forms is as worthy 

of condemnation as enslavement to its 

grosser forms. Only those who abhor sin 

in all its forms, and who strive against the 

sinward tendencies of their fallen nature, 

and who, because of such realized and acknowledged 

tendencies, avail themselves of 
the robe of Christ's righteousness through 
faith in his precious blood as their ransom 
price, are acceptable to God. Let us flee, 
therefore, from every sin, and from every 
appearance of evil; and let us manifest our 
hatred of sin by a continual and lifelong 
striving against it; and day by day and year 
by year will manifest more and more of a 
mastery over it. 

Below we add some statistics showing in 
figures something of the immense expense 
of the single sin of intemperance in the use 
of spiritous liquors; yet we may safely say 
that the half cannot be told in any such way. 
But who can compute the enormous expense 
of the whole retinue of sins, great 
and small, to our fallen and enslaved humanity? 
What enormous expense of misery 
and wretchedness has been incurred, for 
instance, by the intemperate propagation of 
the human species, begotten in sin, shapen 
in iniquity, and brought forth with the 
deeply engraven hereditary marks of sin into 
a world of temptations, deceptions and 

In the Boston Herald of Jan. 30, '93 were 
given the following statistics by Edward 
Atkinson, the well-known statistician. 



Spirits withdrawn, including 

fruit brandy-gallons, 89,554,919 

1 2 per cent, used in the arts,. 1 0,746,5 89 

Consumed as beverage, 

gallons, 78,808,330 

Valuation spirits-78,808,330 

gallons @ $4.50, $354,637,485 

Valuation beer-974,247,863 

gallons @ 50 cents, 487,123,931 

Domestic wines-25,000,000 

gallons @ $2.00, 50,000,000 

Imported beer, 3,051,898 

Imported wines, 40,000,000 

Total in 1891, $934,813,314 

Estimated increase spirits in 

1892, 35,000,000 

Actual increase beer, 21,070,963 

Increase domestic and imported 

wines, 10,000,000 

Total, 1892, $1,000,884,277 

Authority, F. N. Barrett. 
Consumption of liquors per capita 

U.S. population in 1892, $15.28 

Total expenditures of the U.S. 
Government 1892 per capita of 

population, $5.27 

Total cost of U.S. Government aside 
from war debt and pensions per 

capita of population, 2.53 

Spirits, beer, etc., per day per person, 4 + cts. 
All government expenditures 1892 
per day per person, 1 + cts. 

Truly none are wise who permit themselves 
to be deceived by sin in any of its 
forms; for the pleasures of sin are brief, ignoble 
and unsatisfying, and the dregs of the 
cup are a bitter recompense. 

R1631 : page 78 


--MARK 16:1-8.-- 

I. QUAR., LESSON XII., MAR. 25, HEB. 11:1-20. 

Golden Text— "I am the God of Abraham, and the 
God of Isaac, and the God of Jacob. God is not the God 
of the dead, but of the living."-Matt. 22:32. 

"Now is Christ risen from the dead."— 1 Cor. 15:20. 

The term "Easter" occurs but one place 
in the Bible (Acts 12:4), where it signifies 
the passover. There is no precedent in the 
Scriptures for the Easter festivals which 
have been celebrated with pomp and ceremony 
in the Roman and Greek Catholic 
churches, where, it is said, it was introduced 
to displace a pagan festival, the only change 
being in name. But, while avoiding the 
multiplying of the forms of godliness, whose 
tendency is to impoverish its spirit, it is 
quite in place for Christians to reverently 
and joyfully call to mind the Lord's resurrection 
on its anniversary. The birth, death 
and resurrection of our Lord are the three 
circumstances of his first advent which 
should be remembered by every child of 
God with reverent thanksgiving and praise. 
His birth was the dawn of hope for our 
race, as Simeon said, "Now. ..mine eyes 

have seen thy salvation;" his death was the 
seal of pardon and peace to every believer 
in his precious blood; and his resurrection 
was the assurance which God gave to all 

R1631 : page 79 

men of the efficacy of his precious blood 
and of their consequent privilege of sharing 
the ransom blessing of restitution by faith 
and obedience. 

The resurrection of Jesus is the guarantee 
of God's expressed purpose to restore to 
life and to all the blessings of his favor all 
of the human race who come unto God by 
him. And it is in view of this fact, that 
God declares himself the God of the living, 
and not of the dead, for they all live unto 
him (Luke 20:37,38)— in his purpose. And, 
because of this also, our Lord spoke of death 
as a sleep,— in view of the awakening in the 
morning of the resurrection. 

Death implies extinction; for if once condemned 
by God as unworthy of life, there 
being no chance for reform or change in 
death ("In death there is no remembrance 
of thee: in the grave who shall give thee 
thanks!") it follows that there could be no 
hope in death. But what man could not do 
for himself God has done for him through 
Christ,— He has redeemed man from the 
death sentence and provided for the reawakening 
of all. Therefore God does not 
think of us as dead (annihilated), but as 
sleeping until the Millennial morning. 

It is interesting to note with what carefulness 
the important facts of the death and 
resurrection of the Lord are noted in the 
Scriptures: that so our faith and hope might 
be firmly established; for, said the Apostle, 
"If Christ be not risen, your hope is vain." 
The precautions, too, were taken not by the 
Lord's friends, but by his enemies.— Matt. 27:62-66; 
John 19:34,35. 

For a full treatment of the subject of resurrection, 
see our issues of April 1 and 
October 15, 1893. 



years I have been familiar with your name 
and with the title, MILLENNIAL DAWN, and 
have occasionally met those who have accepted 
your views of Bible interpretation; 
but I have never been inclined to look into 
the teachings you put forth until about a 
month ago, when some ladies, who were at 
one time members of a church (undenominational) 
over which I was pastor, became 
interested in Brother West's teachings, and 
wrote to me desiring to know whether I 
had read MILLENNIAL DAWN, and what I 
thought of the same, finally sending me 
VOL. I. I took it up to read, that I might 
know under what influence my friends had 
fallen. I became so much interested that I 
have spent all my spare time (often until 
midnight) reading, with my different translations 
of the Bible before me, comparing 
each of your references with the Book, etc. 
I have now finished VOL. III., and wish to 
express to you my appreciation of the truth 
you have brought to light. While I do not 
see eye to eye with you in every minute 
detail, I can sincerely say that I have never 
before seen the beauty and harmony of the 
Word brought out in such clear and satisfying 
order. Many of the thoughts you 
bring out have been shown me by the 
Spirit; but what I most appreciate in your 
book is the clear and orderly arrangement 
of those things of which I have had glimpses. 

Two great truths which you bring out 
are— in the way you handle them— entirely 
new to me; viz., First, Restitution in the 
Millennial age. I have clearly seen that 
"old School" teachings limited the ransom 
of Jesus Christ, but never until now have I 
seen restitution presented in what seemed to 
me a Scriptural and logical manner. I am 
filled with great joy, as I now contemplate 
this precious truth. God's plan is certainly 
much larger than theology (?). 

The second great truth greatly surprises 
me: that Christ has come is a most astonishing 
statement. I cannot yet fully take 
it in. For years I have fully believed, 
taught and preached his coming in person; 
but I have always thought it would be in 
the flesh; although I have believed that only 
the Bride would know. But now I admit 
the truth you advance: that his coming 
must be as a Spirit being. Is not that included 
in the divine order— first the natural, 
then the spiritual? My earnest cry has 

been, "Behold, the Bridegroom cometh!" 
I believed the time had come for that cry. 
Is it possible that, instead of that, I am to 
cry, "Behold the Bridegroom?" I am seeking 

R1631 : page 79 

light on this one point; for surely, if that 

be true, there is no time for God's messengers 

to tarry in the harvest work. 

Well, Brother, I thank God for all the 
truth he has given you to give out to us. I 
have been preaching the gospel to the best 

R1631 : page 80 

of my light for seventeen years (I am 
now almost an old man). For the past year 
I have not been in active gospel work; but, 
singularly, just as I have been brought to 
read your writings, I am asked to go forth 
again to give out the Word of God. For 
years I have been out of "Babylon," and 
of necessity my work must be among the 
humble and poor, and those who are hungry 
for the Word. I go where he calls. 
During the past ten years I have built two 
chapels and gathered two congregations; 
but now it seems to me there is time only 
to call out— not to build and gather. May 
he, the Lord of the Harvest, guide me, is 
my earnest prayer. 

May God bless thee, and use thee more 
and more to give out the truth. 

Yours in the Christ, JOS. C. YOUNG. 

page 80 

MY DEAR SIR:--Two months ago, at a 
small hotel in a small town of this State, I 
came across the third volume of your MILLENNIAL 
DAWN. I did not have time to 
read it, but was so much interested that I 
sent for the three volumes. I have just completed 
the third volume: it has been to me 
like a shower in a desert. I am thirsty and 
hungering for more. 

For ten years, while living on a homestead, 
I read my Bible in the Orthodox way, 
and prayed to and trusted in God; yet something 
kept me out of the denominations. I 
was not satisfied to subscribe to any creed. 
On coming to the city, I resolved to unite 
with some church and Sunday School, and 

become an active worker; but, after visiting 
all of the Protestant denominations, I found 
so much unchristlike behavior, that I could 
not join any of them. The past year I have 
awakened from the indifference into which 
I had settled, and have been in a small way 
trying to get at the truth; and now I feel as 
if I wanted to engage in some way in this 
harvest work. Please send me all the information 
you can. J. HAWLEY. 

R1631 : page 80 

MY DEAR SIR:-I have read with pleasure 
and delight the first volume of MILLENNIAL 
DAWN, and would say, it just suits me. 
These sublime truths are in perfect accord 
with my conception of the word of the Lord, 
and thrill my whole being. It fills my soul, 
puts wings on my feet and energizes every 
power of my being, as I contemplate the 
coming glory of the Millennial morning! 

I am a local preacher in the M.E. Church, 
and you can imagine how much I am at 
home there. For more than twenty years 
I have been engaged in the temperance 
work as a lecturer, and have many opportunities 
of presenting my opinions on these 
subjects. From childhood I have hated the 
Romish church (as a system), and I equally 
abominate the popery of Protestantism. Indeed, 
our Protestant churches (it seems to 
me) are rapidly counter-marching Rome-ward. 
I long for kindred spirits: those who 
"keep the commandments of God and the 
faith of Jesus." 

Your Plan of the Ages has solved one 
dark problem: the heathen world. Your 
teaching on this subject seems in perfect 
accord with the Scriptures, and I share with 
you the joy of such a revelation of the divine 

These lines, my brother, are not hastily 
written, for I have read your Plan of the 
Ages three times during the last four months. 
I can see the hand of God in the work in 
which you are engaged. Ever praying for 
your success in proclaiming the coming 
Kingdom of our ascended Lord, I remain, 
Yours in "the faith once delivered to the 

page 80 

Father that he, through the instrumentality 
of his children, ever opened my eyes to the 
wonderful Plan of the Ages contained in 
the Scriptures of truth, and unlocked to me 
by MILLENNIAL DAWN. My aged mother 
and myself have been for years students of 
the Word, and lovers of the Lord's appearing, 
and our minds were prepared to receive 
the fuller light which the DAWNS shed forth. 
The Word becomes more and more a source 
of light and delight; and, as we see more 
deeply into that wonderful plan, we are 
amazed at the infinite love, wisdom, power 
and justice of our God; and yet, we ask, 
why this amazement? For it is just like God. 
The trouble was, we have been worshiping 
something that was not God. May God 
help each one of his children to be diligent 
in making the truth and his true character. 

If you have any extra copies of TOWER, 
January 15, 1 wish you would send one-half 
dozen, for I wish to send the sermon, 
"The Future— Social and Religious," to 
several of my friends. I think it will help 
to awaken them and to see for themselves 
that the morning dawns. 

Yours, earnestly watching for the morning, 

page 82 









By Express Order, Postal Money Order, Bank Draft, or 
Registered Letter. Foreign only by Foreign Money Order. 


N.B.— Those of the interested, who by reason of old 
age or accidents, or other adversity, are unable to pay, 
will be supplied FREE, if they will send a Postal Card each 
December, stating their case and requesting the paper. 

R1632 : page 82 


[A Brother who was at one time a prominent 
Mason, but who has since discontinued 
his relationship with the Order, believing that 
he can spend time and money to better advantage 
as a member of the "Royal Priesthood," 
sends us the following from the Chicago 
Inter Ocean of March 7, and adds:— "Every 
Mason is now in honor bound to remain by 
the Ancient and Honorable Order.' Thank 
God for his opening, permitting my escape 
before this. Every Mason who now escapes 
from this 'bundle' must, in addition to the 
loss of many agreeable associations, submit to 
a painful singeing of his honor, so-called, and 
which will be worse with every day's delay."] 

The clipping reads as follows:— 



"In his zeal to fill all places in the City 
Hall with 'suitable Democratic substitutes' 
Mayor Hopkins has caused to be discharged a 
number of Masons of high degree. 

"The well-known enmity of the papists toward 
this society gives color to the statement 
made yesterday by a prominent Mason, that 
all who belong to that or any other Protestant 
order are doomed. 

[Then follows the first list of seven prominent 
Masons, with no doubt appropriate statements 
of their moral worth, and mental and 
physical qualifications fitting them for their 
respective offices.] 

"Beyond doubt Mayor Hopkins intends to 
cut out every member of the society now in 
the city's employ. Nothing has been done 
openly, but the quiet tip has gone around that 
every Mason may expect his discharge. 

"The mayor has no reason for discharging 
members of any secret society, except that 
they are of necessity Protestant." 


"There is danger of offence, danger of apostasy. 
Let him that thinketh he standeth take 
heed lest he fall! Never was it more important 
that a Christian should be Christlike. 
Before God, I think that we are to follow our 
Lord through a dark valley, and to drink a 
bitter cup. There is a mighty movement 
toward the consummation of all unbelief and 
opposition to the Lord's Anointed: a movement 
long ago forewarned, yet none the less 
terrible as it sweeps over Christian lands. We 
see many wise, mighty and learned fascinated 
with its falsehood, and giving to it the weight 
of their influence and genius. But we wait— 
'how long, O Lord, how long!'— for the day 
when the lofty looks of man shall be humbled, 
and the haughtiness of men shall be made 
low, and the Lord alone shall be exalted. For 
'I know that my Redeemer liveth; and that I 
shall stand in the latter day upon the earth; 
whom I shall see for myself; and mine eyes 
shall behold, and not another.'" 

page 82 


We regret to say that this book will not 
be ready this month, as formerly hoped and 
announced. We hope to be able to fill orders 
before May 1st. 


After our last Summer's Convention at Chicago 
had adjourned, and only about sixty of the 
friends remained, mostly colporteurs, Brother 
Witter took a Cabinet photograph of all in a 


He has supplied a copy free to all the colporteurs 
known to desire them and has donated 
a quantity to the Tract Fund. These we 
now offer to any who may desire them at 
fifty cents per copy. The receipts will go to 
forward the general work. 

R1632 : page 83 

VOL. XV. MARCH 15, 1894. NO. 6. 


"For we have not an high priest which cannot be 
touched with the feeling of our infirmities; but one 
who was in all points tempted like as 
we are, yet without sin."— Heb. 4:15. 

WHILE in this our judgment day we find 
great comfort in this blessed assurance, 
realizing as we do our own weaknesses and 
shortcomings and manifold temptations, we 
call to mind this statement now for another 
purpose; viz., to remind the members of the 
elect Church of God, who are to constitute the 
Royal Priesthood of the new dispensation, that 
they, like their Lord and Head, must also be 
touched with the feeling of the world's infirmities, 
else they would be totally unfit for so 
exalted and responsible a position. 

In the Royal Priesthood of that age the 
world is to have the same comfort in its priesthood 
that we in our present infirmities find in 
Christ. For this cause, chiefly, we apprehend 
that the priesthood is chosen from among men 
—that redeemed men who were once in the 
same plight with all the rest of humanity, being 
thus exalted to the divine nature with all 
its power to bless, might also, from their past 
experience and observations while they were 
men amongst men, be thereby qualified to be 
very wise and merciful priests, knowing well 
how to deal with the poor sin-sick world; and 
that the world might find comfort and consolation 
in the realization of such sympathy. 

Such being the mission of the Church, in 
the not far distant future, all who expect to be 
of its approved membership in glory should 
now be cultivating a broad and generous sympathy 
for all their fellows of the "groaning 
creation"— a sympathy which considers the 

weaknesses and temptations of fallen men, 
mental, moral and physical, and which is ready 
to forgive and help the repentant erring; a 
sympathy illustrated by the verse— 
"A bending staff I would not break, 
A feeble faith I would not shake, 
Nor even rudely pluck away 
The error which some truth may stay, 
Whose sudden loss might leave without 
A shield against the shafts of doubt." 
It is not enough that we know the truth and 
rejoice in hope of a future personal exaltation: 
we must not forget the very object of that exaltation 
—the blessing of all the families of the 
earth— and the present duty of conformity to 
the word and example of our Lord, that thus 
by his Word and Providence he may fit us for 
the duties and honors to which he has called 
us. Only by so doing can we make our calling 
and election sure. 

If we turn our eyes to the pattern, we see 
in our Lord Jesus one who was deeply moved 
at the sight of human degradation, moral and 
physical. So must it be with all his followers. 
We must be in sympathy with every impulse 
of the world which is toward righteousness and 
reformation of character and life; we must 
rejoice at every movement that is made in this 
direction; and our sympathies should go out 
toward all who are laboring for the common 
uplifting as well as for all the oppressed everywhere. 
And so we trust they do. We sympathize 
with the temperance work and would 
not have one abandon the ranks of its laborers, 

R1632 : page 84 

except to engage in the higher work of 

this harvest time, to which the elect consecrated 

sons of God are now specially called. 

And we say, God bless every truly philanthropic 

heart and hand that is trying to rescue 

the unfortunate victims of strong drink. We 

would have all such go on until the Master, 

noting their zeal, where it springs from love 

to him, shall say, "It is enough; come up 

higher"— to the higher work, the harvesting 

or gathering together of his elect from the 

four winds.-Matt. 24:31. 

We sympathize also with the social purity 
movement, which aims at the emancipation of 
woman and the elevation of man, and which 
eloquently appeals to the conscience of the 
present generation for the pre-natal rights of 
the yet unborn generations of the twentieth 
century— their right to be well born and bred 

—with as little of the taint of hereditary evil 
as the present generation can give. It, however, 
grapples with an evil so deep-seated that 
little can be hoped for from it, except the 
creating of a more healthful sentiment on the 
part of thoughtful and well disposed people, 
and a greater realization on the part of many 
of the giant proportions and exceeding hatefulness 
of sin. 

We sympathize, too, with the demand of another 
class of reformers for a single standard 
of virtue for man and woman alike— that public 
sentiment should be no more lenient toward 
the sins of men than toward the sins of 
women; and believe that a single standard of 
virtue, which would as completely ostracize a 
guilty man from society as a guilty woman, 
would be a safeguard to many a young man to 
whom the path of vice is made, alas! too easy. 

We sympathize with Law and Order Societies 
in their efforts to enforce laws, although 
their methods are not always the wisest. 

We have much sympathy with the Salvation 
Army in its attempts to rescue the submerged victims 
of the world's selfishness and wickedness. 

We are glad, too, to see the evidences of 
philanthropy and moral reform in some heathen 
lands, though we know how necessarily feeble 
must be the resistance to the mighty waves of 
corruption against which they battle. 

And so with every good work and with every 
noble sentiment our hearts are and should be 
in accord; and we rejoice with them over 
every victory they gain for righteousness and 
truth, however small, although we are not with 
them on the same plane of endeavor; for God 
has given us the higher commission. The 
priesthood may not despise the Levites, nor 
even the children of the camp. We rejoice that 
there are Levites— hewers of wood and drawers 
of water (See TABERNACLE SHADOWS), and 
that even in the world's great camp there 
are some who not only incline to righteousness, 
but who are bravely endeavoring to stem 
the overwhelming tide of evil. But we rejoice 
more in the fact that it will ere long be our 
privilege to take hold of all these much needed 
reforms with energy and power and push 
them forward to glorious success, when in 
God's due time we shall be endued with power 
from on high.-Matt. 13:43; Gal. 3:29. 

Dearly beloved of the consecrated household, 
let us not forget to keep in touch with the 
groaning creation; to sympathize with its sorrows 
and its woes; to realize its deep degradation 
and misery; to remember its frailties, 

its awful burden of hereditary taints and consequent 
weaknesses; its present environments of 
ignorance and superstition; and its long established 
errors of public sentiment; remembering 
that we too are still in the sinful flesh, and 
that the motions of sin are still often painfully 
manifest in us, in some directions at 
least, if not in many. And as the cries of the 
groaning creation come up into the ears of the 
Lord of hosts (Jas. 5:4) with strong and pathetic 
pleading to his loving heart, so let them 
come into our ears and gain our sympathies, 
and quicken our zeal to co-operate with our 
Heavenly Father's plan for the establishment 
of his Kingdom of righteousness and peace. 
But let us bear in mind that a real pity for 
the world, a full sympathy with every good 
work of reform, and an active co-operation 
with God in the necessary preparation for our 
great future work, imply also that we have 
no fellowship with the unfruitful works of 
darkness and that our lives be a standing rebuke 
to them. "How," says the Apostle, 

R1632 : page 85 

"shall we that are dead to sin live any longer 
therein?. ..Our old man [our justified human 
nature] is crucified with Christ that the 
body [organization] of Sin might be destroyed, 
that henceforth we should not serve Sin"— 
nor in any sense recognize Sin as our master. 
-Rom. 6:2-6. 

It should be our constant effort, therefore, 
to seek to discern the course of righteousness 
on every question of moral obligation, and to 
see to it that our conduct, our sympathies and 
our influence, however small, are on the side 
of righteousness. In this day of searching 
judgment it should be observed that every principle 
of moral obligation is being brought forward 
for searching examination. One cannot 
thoughtfully read the daily press without observing 
this tendency of the times in which we 
live. No matter how long and firmly established 
have been the old ideas, nothing can 
escape this scrutiny. And the principles of 
righteousness are being boldly set forth— here 
on one subject, and there on another; and 
that in defiance of the thundering anathemas 
from all the old fortresses of sin, iniquity and 

But right and truth must and shall prevail 
when our Kingdom has been established (Matt. 6:10; 
Luke 12:32; 22:29), however feeble now 
may be the voices lifted in their defence. Let 

our sentiments and our course of action always 

be noble and pure, and on the right side 

of every subject that comes forward for ventilation 

and investigation; for we should be 

"a peculiar people, zealous of good works." 

--Titus 2:14. 

R1632 : page 85 


"IMPECUNIOSITY hangs like a dark and 
almost universal cloud over the nations 
of Europe. Times are very bad for the Powers 
all around, but worst of all for the small ones. 
There is hardly a nation on the Continent 
whose balance-sheet for the departed year does 
not present a gloomy outlook; while many of 
them are mere confessions of bankruptcy. Our 
columns have recently contained careful reports 
upon the financial condition of the various 
States, and we shall continue the series; but 
from first to last it has exhibited and will exhibit 
a struggle in the several exchequers to 
make two ends meet which has never been so 
general. The state of things is indeed almost 

"If we look outside our own Continent, the 
United States on one hand, and India, Japan, 
with their neighbors, on the other, have felt 
the prevalent pinch. The Great Republic is 
too vast and resourceful to die of her financial 
maladies; but even she is very sick. Great 
Britain, too, has a deficit to face in the coming 
Budget, and has sustained costly, perhaps 
irreparable, losses by the mad business of the 
coal strike. 

"France, like ourselves and America, is one 
of the countries which cannot well be imagined 
insolvent, so rich is her soil and so industrious 
her people. Her revenue, however, manifests 
frequent deficits; her national debt has assumed 
stupendous proportions, and the burden 
of her Army and Navy well-nigh crushes the 
industry of the land. Germany must also be 
written in the category of Powers too solid and 
too strong to suffer more than temporary eclipse. 
Yet during the last year it is computed that 
she has lost L.25 ,000,000 sterling [$125,000,000], 
which represents about half the national 
savings. Much of this loss has been due to 
German investments in the stocks of Portugal, 

Greece, South America, Mexico, Italy and 
Servia; while Germany has also sharply felt 
the confusion in the silver market. An insufficient 
harvest, scarcity of fodder, the outbreak 
of the Russo-German Customs War, and 
the ever-impending dread of cholera have 
helped to depress her trade, while, of course, 
the burden of the armed peace weighs upon 
her people with a crushing load. Among the 
Powers which we are grouping together as naturally 
solvent, it is striking to find that Austria-Hungary 
has the best and happiest account to 
give. The year 1 893 was one of prosperity 
and progress for the Dual Realm. Her exports 
showed an increase on the year before of 10-1/2 
per cent. Austria managed, before the close 
of the year, to lock up in her cellars and those 
of Hungary nearly 350,000,000 guldens in gold; 
and, though her currency has yet to be reformed, 
she stands mistress of the situation. 

When we turn aside from this great group 
and cast our eyes on Italy, there is an example 
of a "Great Power" well-nigh beggared by 
her greatness. If it were not too Irish, one 
might almost say that Italy has been ruined by 

R1632 : page 86 

coming into existence. Year by year her revenue 

drops— her expenditure increases. The 

weight of the armaments which she keeps up 

in accordance with the programme of the Triple 

Alliance might be better borne if it were not 

for her recent mad prodigality in useless public 

works, etc. She must pay L.30,000,000 

sterling as interest on her public debt, beside 

a premium for the gold necessary. Her securities 

are a drug in the market; her prodigious 

issue of bank-notes has put gold and silver at 

fancy prices. Her population is plunged in a 

state of poverty and helplessness almost unimaginable 

here, and when her new Ministers 

invent fresh taxes sanguinary riots break out. 

As for Russia, her financial statements are 
shrouded in such mystery that none can speak 
of them with confidence; but there is little 
reason to doubt that only the bigness of the 
Czar's Empire keeps it from becoming bankrupt. 
The population has been squeezed until 
almost the last drop of the life-blood of industry 
is extracted. The most reckless and remorseless 
Financial Minister scarcely dares to give 
the screw of taxation another half-turn. "Every 

copeck which the peasant contrives to earn is 
spent, not in putting his affairs in order, but 
in paying up arrears in taxes. ...The money 
paid by the peasant population in the guise of 
taxes amounts to from two-thirds to three-fourths 
of the gross income of the land, including 
their own extra work as farm laborers." 
The apparent good credit of the Government 
is sustained by artificial means. Close observers 
look for a crash alike in the social and 
financial arches of the Empire. Here, too, 
the stupendous incubus of the armed peace of 
Europe helps largely to paralyze commerce and 

Looking the Continent all round, therefore, 
it cannot be denied that the state of things as 
regards the welfare of the people and the national 
balance-sheets is sorely unsatisfactory. 
Of course, one chief and obvious reason for this 
is that armed peace which weighs upon Europe 
like a nightmare, and has turned the whole 
Continent into a standing camp. Look at 
Germany alone! That serious and sober Empire! 
The Army Budget there has risen from 
L. 17,500,000 sterling in 1880 to L.28,400,000 
in 1893. The increase under the new Army 
Defence Act adds L. 3,000,000 sterling a year 
to the colossal mass of Germany's defensive 
armour. France has strained her strength to 
the same point of proximate collapse to match 
her mighty rival. It is needless to point out 
the terrible part which these war insurances 
bear in the present popular distress of Europe. 
Not merely do they abstract from profits and 
earnings the vast sums which buy powder and 

R1633 : page 86 

shot and build barracks, but they take from 
the ranks of industry at the commencement of 
their manhood millions of young workmen, who 
are also lost for the same periods to the family. 
Nature, and the seasons, and embarrassments 
about silver and gold are not to blame for the 
impoverishment of what we call Christendom. 
The bitter and unchristian spirit of the blood-feud 
is to blame— the savage instinct of mutual 
animosity not uprooted yet from the bosom of 
what we falsely style civilization. The possession 
of these prodigious means of mutual 
destruction is a constant temptation to use them, 
and some day, it is to be feared, the pent-up 
forces of this war-cloud will burst forth. The 
world has not yet invented a better clearing-house 
for its international cheques than the 
ghastly and costly Temple of War. 

—London Daily Telegraph. 

R1633 : page 86 

"No soldier on service entangleth himself in the affairs of 
this life, that he may please him who enrolled him as a 
soldier. And also if a man contend in the games, he 
is not crowned except he have contended lawfully." 
"Know ye not that they which run in a race all run, 
but one receiveth the prize? So run that ye may obtain. 
And every man that striveth for the mastery is temperate 
in all things. Now they do it to obtain a corruptible 
crown; but we an incorruptible. I therefore 
so run, not as uncertainly; so fight I, not as 
one that beateth the air: but I keep my body 
under and bring it into subjection, lest that by 
any means, when I have preached to 
others, I myself should be a castaway." 
-2 Tim. 2:4,5; 1 Cor. 9:24-27. 

THESE earnest exhortations of the faithful 
Apostle to the Gentiles were most clearly 
illustrated in his noble course of life. He 
shunned no danger, shrank from no labor, or 
reproach, or privation, and bravely and cheerfully 
endured hardness and suffered the loss of 
all things temporal that he might win Christ 
and be approved of him. As we look upon 
such a course and consider the fortitude and 
the strength of character necessary so to run, 

R1633 : page 87 

we may well conclude that, except we be similarly 
supplied with the help of divine grace, we 
shall not be able to persevere to the end. 

Paul sped along in that race, not in his own 
strength, but in the strength which God supplied. 
And the promise of such aid is none 
the less ours than it was his. The divine grace 
is imparted to us through the exceeding great 
and precious promises of God inspiring us with 
new and glorious hopes beyond the wreck and 
ruin of the present order of things. Permitting 
our minds to dwell upon these, we see in the 
now rapidly approaching dawn of the day of 
Christ a new heavens and a new earth; and by 
faith we sit together with Christ in the heavenly 
places of glory and honor, and together with 
him are crowned with immortality. By faith we 

see also the blessed privileges of such an exalted 
station, and the divinely appointed work 
in which we will be engaged together with 
Christ. A weary, groaning creation awaits our 
ministry of power, and in proportion as we 
partake of the loving, pitiful spirit of our Master 
will we be able to appreciate such a privilege. 
If we are cold and selfish and untouched 
with the feeling of earth's infirmities; if the 
woes of our fellow-men awaken in us no feelings 
of sympathy and of desire to help, we can 
have no appreciation of the prize of our high 
calling. But if on the contrary we love our 
fellow-men as God and Christ loved them; if 
we pity their weaknesses and, remembering the 
hereditary cause, lay not all their sins and 
short-comings to their personal charge, but are 
anxious to clear their minds from the mists of 
ignorance and superstition and the biases of 
prejudices; to help them to more rational 
modes of thought and action, and to better 
ideas of life and its relationships and responsibilities; 
to gather out of their pathway all the 
stumbling stones whereby so many are now 
precipitated into a course of vice; to cast up 
a highway of holiness upon which no lion of 
intemperance or other evil thing may be found; 
and to declare to them all the everlasting gospel 
of their salvation, and to open their deaf 
ears to hear it and their blind eyes to see the 
salvation of God— if such are our sympathies 
toward the world of sinners which God so 
loved, then we are able to appreciate to some 
extent the privileges of our high calling, when, 
as joint-heirs with Christ of his Kingdom and 
power, we shall be able to put into actual execution 
all our benevolent desires for the uplifting 
and healing of our sin-sick world. 

If you have ever experienced the joy of converting 
one sinner from the error of his ways, 
or of establishing the feet of one of Christ's 
little ones, then you may have some idea of the 
joy that will attend the ministry of the saints 
when they are fully endued with divine power 
for the great work of their Millennial reign; 
for they will not be hampered as now, but every 
effort will be a successful one. 

The privilege of such a blessed work, even 
aside from the precious thought of association 
with Christ and of our blessed relationship to 
the Father, is a wonderful inspiration to every 
benevolent heart, which even now would fain 
take upon itself the burdens which they see oppressing 
others whom they love and pity. 

But though inspired with such a hope of benevolent 
service for the whole world in God's 

appointed time, and of blessed association with 
Christ in it, we must remember that we have 
yet to "strive" for the prize of our high calling; 
and not only so, but we must strive "lawfully." 
We must run our race, not only with 
diligence, energy, patience and perseverance, 
but we must run according to the prescribed 
rules, as otherwise our labor will be in vain. 
First of all we must enter into this course by 
the strait gate— by faith in the precious blood 
of Christ as our ransom price. If we do not 
enter by this door, we are not counted in the 
race for the prize, no matter how zealously we 
run. This is the first rule for those who would 
so run as to obtain. "Enter ye in at the strait 
gate;... because strait is the gate and 
narrow is the way that leadeth unto life, and 
few there be that find it." 

Having so entered, the Apostle now urges 
that we be filled with the Spirit of Christ, that 
we may not be led by the desires of the flesh 
away from God and from the course which he 
has marked out. Then the body, the human 
nature, must be kept under the control of the 
new mind, the spirit of Christ in us. Its ambitions 

R1633 : page 88 

and hopes and desires must be kept 

down; and the only way to do this is to keep 

filled with the spirit. "Walk in the spirit, 

and ye shall not fulfil the desires of the flesh."— 

Gal. 5:16. 

If we are filled with the spirit— with the 
same mind that was in Christ Jesus— we will 
act from the same motives: it will be our meat 
and drink to do the Father's will. We will engage 
in his work because we love to do it, even 
aside from the inspiring prize at the end of our 
course. Christ was so full of sympathy with 
humanity, and so thoroughly of one mind with 
the Father, that he could not do otherwise than 
devote his life to the good of others. Yet in 
all his labors he strictly observed the divine 
plan. Though, like the Father, he loved the 
whole world, he did not go beyond Israel to bless 
the Gentiles with his ministry, because the appointed 
time for that work had not yet come. 

He observed God's times and seasons and 
methods. He never recklessly exposed his life 
until from the prophets he recognized that his 
hour had come to be delivered into the hands 
of his enemies. He taught his disciples not 
to go into the way of the Gentiles until the 
due time: and then he sent them forth. He 
did not make long prayers on the street 

corners to be heard of men, nor exhort the 
multitudes with noisy harangue; as the prophet 
indicated, he did not lift up his voice nor cry 
aloud in the streets. (Isa. 42:2.) He chose 
God's methods which were rational and wise, 
and which were effective in selecting out from 
among men the class which he desired to be 
heirs of the promised Kingdom. Let those 
who would so run as to obtain the prize mark 
these footprints of the Master, and be filled 
more and more with his spirit. 

If so filled with the same mind that was in 
Christ Jesus, we, like him, will desire to be as 
free as possible from entangling earthly affairs, 
and to have our time as free as possible for the 
Lord's service, and then to devote all energy 
ability and effort to that service. 

To have the mind of Christ is indeed the one 
requirement of lawful striving— a mind which 
humbly and faithfully submits itself to the will 
of God as expressed in his great plan of the 
ages, and which devotes all energy to the accomplishment 
of his will because of an intelligent 
appreciation of the ends he has in view. 

R1636 : page 88 



BEHOLD, behold the Bridegroom! 

He's in our midst to-day! 
O Bride, put on thy jewels, 

And all thy fine array! 
His saints he now will gather 

To crown and glorify; 
And bring them to the mansions 

Prepared for them on high. 

Behold, behold the Bridegroom! 

In beauty see your King! 
And in triumphant measures 

The happy tidings sing. 
Awaken those that slumber, 

And bid them all arise 
To welcome his blest presence 

With all the faithful wise. 

Behold, behold the Bridegroom! 

Oh, ready stand with those 
Whose lamps are filled and burning 

Before the door shall close! 
The nuptial feast is waiting 

For these to enter in, 
And then the joy, exceeding, 

With Love's reign, will begin. 

Behold, behold the Bridegroom! 

Our fast-days now are o'er; 
For in the Bridegroom's presence 

We need not hunger more. 
We know him in the breaking 

Of truth's sustaining bread; 
And at the King's own table 

Abundantly are fed. 

Behold, behold the Bridegroom! 

Nor cry, "Lord Jesus, come!" 
Lift up your eyes, ye reapers, 

And bring the harvest home! 
The sowing time is over; 

Your night of weeping gone: 
Oh, joy, the morning breaketh! 

Tis now Millennial dawn! 

R1633 : page 89 


THE following was written to a Brother who, 
having engaged in the Colporteur Work, 
was discouraged and stopped by being told by 
some that his work was doing harm— disintegrating 
churches, arousing questions disconcerting 
to ministers, etc., and that in some 
cases some who believed seemed if anything 
more careless than ever of religious matters. 
The Brother stopped his labors, and then wrote 
to us explaining his course. 

However, after writing to us and before our 
reply reached him, he sat down to re-study 
the DAWN, and not only convinced himself of 
its Scripturalness, but got his zeal again enkindled, 
wrote to us accordingly and resumed 
his labors as a Colporteur. We publish the 
letter now in hope that it may benefit others 
who may be similarly beset by the Adversary. 

Dear Brother:— Your letter, just at hand, 
was, as you surmised it would be, a complete 
surprise. I knew that the Enemy had tempted 
you severely on the other side of the question 
—to believe in universal, everlasting salvation 
—but I had not supposed you in any 
danger from the quarter from whence your besetment 
has so quickly come. 

Again, as I sometimes wonder why those 
who go into Universalism and begin to think 

they believe it, do not see first what CAN BE 
SAID AGAINST THAT VIEW, before they jump at 
an immature conclusion and do injury to 
others, as well as to themselves, so now I 
wonder in your case. Would it not have been 
better to have stopped work for a week: to 
have written me candidly of your perplexity 
and asked a reply— if one could be given— to 
your objections? I believe that you will agree 
that such would have been a better course. 
Even now, you do not ask, nor even hint, 
your willingness to consider what can be said 
upon the other side of this question. And 
modesty, and a dislike to intrude where not 
invited, naturally cause me to hesitate in offering 
counsel not sought. But I banish this; 
and, considering myself merely as the Lord's 
servant and as your brother (and as to some 
extent my brother's keeper, whether he ask 
aid or not), I will now proceed as though you 
had asked my assistance, or the Lord's aid 
through me, in the answer of your perplexities, 
as follows:— 


-PSA. 97:11. - 

How anyone can read MILLENNIAL DAWN, 
and reach the conclusion that it favors the 
everlasting salvation of all mankind, is more 
than I can comprehend. It does point out a 
universal redemption from the curse (Rom. 5:19; 
1 Tim. 2:4-6); but, with equal clearness, 
it points out that this redemption merely secures, 
to all under the New Covenant, an opportunity 
for attesting their love of righteousness 
and its peaceable fruits, and their hatred 
of sin and its baneful results. It shows that as 
a ransom was necessary to man's recovery from 
the Adamic condemnation, so, if all or any 
were tried and individually found unworthy 
of life, it would require another ransom for 
each one before he could be restored or tried 
again, and that God has made no such provision, 
but calls the second death "everlasting 

It is not surprising, either, that, when the 
two-edged sword of truth enters, it creates a 
division. This is one evidence that we are 
now in the harvest, and that this truth is the 
harvest sickle. So it was at the first advent. 
Wherever our Lord and the apostles and their 
message went, there was a division of the people 
concerning him: so much so, that in one 
place "they entreated him that he would depart 

out of their coasts." (Matt. 8:34; Mark 1:24; 
Acts 13:50.) What did our Lord do, 
—change his gospel to suit them? No: he 
continued his work, until the whole city was 
in an uproar and the order-loving scribes and 
Pharisees had him executed, saying that it was 
expedient that one die for the (good of) the 
people, that all might not perish. -- 
John 11:49-53. 

Wherever the truth goes it has such an effect. 
The heathen nations all claim that it disturbs 
the spirit of their devotions and distracts the 

R1633 : page 90 

reverence formerly paid to Brahm and Buddha. 
The effect was the same in the days of the 
apostles (Acts 13:50.) Paul and Barnabas 
were arrested for disturbing the peace and unsettling 
the minds of those who worshiped the 
goddess Diana; and "the whole city was in 
an uproar." (Acts 19:40; 20:1; 21:31.) But 
the apostles, instead of wavering and stopping, 
went right along and preached the same gospel 
which made a disturbance everywhere. It became 
so notorious, that the knowledge of it 
spread from city to city, in times when they had 
neither mail routes nor telegraph lines; so that 
it was declared at Thessalonica, "These who 
have turned the world upside down are come 
hither also."— Acts 17:5,6. 

The difference between now and formerly 
is that then some were in the formalism of 
Phariseeism and the bondage of the law, others 
under the bondage of philosophy, and some 
others to Dianaism, and like fallacies; while 
now, some are deluded by Roman Catholicism, 
some by Universalism, some by Unitarianism, 
some by Methodism, some by Presbyterianism, 
and some by Know-nothing-ism. Like children, 
some asleep and some at innocent play, 
it seems perhaps at first a pity to disturb them, 
even to give them God's message. But as 
sleep must be disturbed and plays broken, in 
order to prepare the children for school, so 
the various groups of larger children (Presbyterian, 
Methodist, Roman Catholic, etc.) must 
now be awakened, called from present diversions 
and prepared for the great examination 
that is to come to all in this evil day. (1 Pet. 4:12.) 
What if it does cause a commotion as 
with the children, showing some to be bad-mannered, 
others disobedient and wilful. It is, 
nevertheless, the right and only thing to do, if 
we are guided by the Word of the Lord. They 
that can interest and awe each other with accounts 

of their dreams and nightmares, may 

be vexed beyond measure by the telling of the 

simple truth of God's gospel; but the Lord 

nevertheless says— "The prophet that hath a 

dream, let him tell a dream; but he that hath 

my Word let him speak [only] my Word faithfully." 

(Jer. 23:28.) Blessed those faithful 

servants whom the Lord, at his arrival, shall 

find so doing— giving the meat which is in 

due season to the household of faith. 

Our gospel is of necessity to some a savor 
of life unto life, and to others of death unto 
death; and who is sufficient for such things— 
to bear such a message? 

As it was in the days of the apostles, so it is 
now: some held by fear are moderate, and 
outwardly may have a form of godliness, who, 
when the shackles of fear are removed, manifest 
their real preference to be for sin and its fruits, 
rather than for righteousness, peace and joy 
in the holy spirit. We regret this; so did the 
apostles regret this side of the question in their 
day; saying, "We beseech you that you receive 
not the grace of God in vain." (2 Cor. 6:1.) 
But did they stop preaching because 
they found that some were disposed to take 
advantage of God's mercy and goodness to 
continue in sin? Surely not: they declared 
that they knew beforehand that such would be 
the effect of the truth— to some it would become 
"a savor of life unto life [everlastingly]," 
and to others "a savor of death unto death 
[everlasting]." They felt their insufficiency 
for such responsibility as this implied, but concluded 
that their sufficiency rested in God, 
who had qualified them as ministers and sent 
them forth. 

So now, when we learn that any become 
careless or plunge into sin, after learning that 
God is love, and that he will not torment sinners 
to all eternity, but that evil-doers shall be cut 
off, and that provision has been made for the recovery 
of all who will return to God in penitence, 
we regret it and feel as the Apostle expressed 
himself of some in his day: It had been better 
that they had not known the way of righteousness, 
than that, after having learned it, they 
should sin, and, like the sow, return to their 
wallowing in the mire. (2 Pet. 2:21,22.) But this 
should not hinder us from preaching the truth; 
for, like the apostles, we are not ashamed of 
the gospel of Christ, but realize it to be the 
power of God unto salvation to every one that 
believeth. We know how it has sanctified our 
hearts, as fear or error or nothing else ever did. 
We know of many others to whom it has been 


God's power to lift them out of Infidelity and 


sin into faith and righteousness, when nothing 
else could have so helped them. 

Then, too, we remember that this is the time 
for thrusting in the sickle and separating the 
wheat from the tares. If some we had supposed 
wheat prove to be tares, when brought to the 
test which God now sends, that is no fault of 
ours. The sickle we use is his sickle— his truth. 
He is responsible, and will see that all the 
wheat is gathered into the garner, and that 
none of the multitude of tares get there, even 
though we, mistaking them for wheat, should 
feel for a time disappointed. The truth is 
testing and proving what we are— wheat or 

God seeketh not always what man seeketh. 
God seeketh only such as worship him in the 
spirit of the truth; and seeketh not, and will 
not have, amongst his elect, such as merely 
worship him in error under the bondage of fear. 
He is now testing his people. 

We have seen that the effect of the truth in 
the hands of the Lord and the apostles was the 
same as it is now— to make division, and to 
prove unworthy those who received it in vain— 
whose lives were not thereby brought more into 
harmony with God. Why has it not been so 
down through the Gospel age? How was it 
that for a long time there was so much unity 
and peace, until the Reformation period? and 
how is it that of late years there has been so 
much peace in the nominal church? 

We answer: because the church about the 
second century began to lose the truth, and 
took instead much error. Therefore the fear 
and superstition brought quiet submission to 
the error, and permitted her to slumber and 
divert herself with forms, etc., during the period 
known in history as "the dark ages." But just 
as soon as the Word of God began to be heard 
again, in the days of the Reformation, the 
trouble and division began. And it continued 
until the doctrines of the Scriptures began to 
be lost sight of again in unions and harmonies 
based upon the errors of men,— fear, etc. 

But now the Millennial morning is here, and 
all must be awaked; for a great and dark hour 
(a night) of unbelief approaches, in which all 
will be tested. If some on being awakened 

receive the grace of God in vain, we cannot 
stop for them. They would reach the same 
results later on anyway. We must awaken and 
enthuse the real saints of God, whom we are 
commissioned to "seal in their foreheads" and 
"gather unto him," out of sectarian bondage 
and error, from the four quarters of heaven. 

"Let the dead bury their dead: Go, thou, 
and preach the gospel ! " 

Very truly, your brother and servant, 

page 9 1 






II. QUAR., LESSON I., APRIL 1, GEN. 32:9-12,24-30. 

Golden Text— "I will not let thee go except thou bless 
me."— Gen. 32:26. 

The journey of Jacob back to the land of 
his nativity and to the presence of a presumably 
hostile brother, now wealthy and 
powerful, and from whose face he had fled 
for his life some twenty or perhaps forty 
years previous, was another evidence of his 
faith in God and of his respect for, and valuation 
of, the promises of God, whose fulfilment 
could be expected only in a far distant 
future, between which and the present 
the Jordan of death rolled. Like Abraham, 
he looked for a city whose builder and 
maker is God— the New Jerusalem, the Kingdom 
of God on earth. He knew that Abraham 
had died in faith not having realized 
the promises, and he was willing to likewise 
patiently wait. 

This return from Padan-aram to the land 

of Canaan, the land of promise, can by no 
means be considered the fulfilment of the 
promise of possession of the land, the whole 
land of Canaan, for himself and his posterity 
for an everlasting possession, as some 
teach. And that Jacob did not so regard 


it is very manifest from his message to Esau 
on coming into the land— "And he commanded 
them [his servants] saying, Thus 
shall ye speak unto my lord Esau, Thy servant 
Jacob saith thus, etc." (Gen. 32:3,4.) 
To such a claim the Apostle Paul gives 
most emphatic denial, and shows that this 
promise never was fulfilled to them; nor has 
it even yet been fulfilled to their posterity, 
though it most assuredly will be, both to 
them, and to their posterity, at the time 
appointed. Paul says "By faith Abraham, 
when he was called to go out into a place 
which he should after receive for an 
inheritance, obeyed. ...By faith he 
sojourned [moved about, not settling down 
as an owner] in the land of promise 
as in a strange country, dwelling in tents 
[temporary, movable dwellings] with Isaac 
and Jacob, the heirs with him of the same 
promise; for he looked for a city [an established 
Kingdom] which hath foundations 
[permanence], whose builder and maker is 
God.. ..These all died in faith, not having 
received the promises, but, having seen 
them afar off, were persuaded of them, and 
embraced them, and confessed that they 
were strangers and pilgrims on the earth." 
--Heb. 11:9,10,13. 

After forty years' absence from home, 
Jacob was ready at the Lord's command (Gen. 31:3,11-13; 
28:15,20,21; 32:9) to return. 
Experience had taught him confidence in 
God and lack of confidence in his uncle Laban. 
Jacob was now ninety-seven years old, 
and rich in flocks and herds; and with his 
wives and twelve sons he started on the then 
long journey of four hundred and fifty miles, 
humanly fearful of the consequences, yet, 
notwithstanding his fears, boldly walking 
out on the promises of God. 

VERSES 9-12. This is the first recorded 
prayer in the Bible, and it is beautifully 
humble, simple and trustful, and was acceptable 
to God. Verse 9 is a reverent and 
trustful address to the God of his fathers, 
Abraham and Isaac, recalling the divine 

command and promise of protection. (31:3,11-13.) 
Verse 10 disclaims any personal 
worthiness of this divine favor, not only of 
present protection and care, but also of "the 
truth," the precious promises granted unto 
him. Then he thankfully acknowledges the 
blessings already received. While with his 
staff only he had passed over the Jordan, 
now he had become two bands. This much 
in fulfilment of the promise of a numerous 
posterity—"as the sand of the sea-shore." 

VERSES 11,12 tell the Lord of his fears 
of his brother, and ask for the promised 
protection. Thus with childlike simplicity 
he comes to God as to a loving father. 

VERSES 24-28. In answer to Jacob's fervent, 
trustful prayer God sent an angel, evidently 
to comfort and direct him. But Jacob 
was anxious for more than comfort and direction 
in mere temporal things, and all 
night therefore he pleaded with the angel 
for some special evidence of divine favor 
beyond temporal things. The angel, too, 
had a blessing in store for him, but delayed 
its bestowal until the break of day, that 
Jacob might have a chance of proving the 
strength of his desire and appreciation of 
the divine favor. Thus God would have 
all his children "strive to enter in" to the 
blessings promised, and to "fight the good 
fight of faith," and so lay hold on eternal 
life. We may not listlessly drift into the 
divine favor. We must greatly appreciate 
and earnestly seek for it. As another test 
of Jacob's faith and earnestness, instead of 
the desired blessing came a severe affliction 
—probably what is now known as sciatica, 
a most painful affliction of the sciatic nerve. 
But even this affliction did not in the least 
dissuade Jacob from his desire and determination 
to have, if possible, some special 
evidence of divine favor. Still he plead 
with the angel of the Lord. 

And the angel said, "Let me go, for the 
day breaketh." And Jacob answered, "I 
will not let thee go, except thou bless me." 
Then came the blessing, a blessing worthy 
of the night's striving, and one which doubtless 
made his affliction seem comparatively 
light. Like Paul's thorn in the flesh, the 
affliction became but a reminder of the promise 
and favor of God, and served doubtless 
to keep him from being unduly elated. 

"And the angel saith unto him, What is 
thy name? And he said, Jacob. And he 
said, Thy name shall be called no more 

Jacob, but Israel; for as a prince hast thou 
power with God and with men, and hast 

In these words was couched the future 
glory and exaltation of Jacob as a prince in 
the earthly, visible phase of the Kingdom 
of God. "Ye shall see Abraham and Isaac 
and Jacob in the Kingdom of God." (Luke 13:28; 
Matt. 8:11. See also Psa. 45:16 and 
MILLENNIAL DAWN, VOL. I., Chapter xiv.) 
Jacob was satisfied. And now, but one 

R1634 : page 93 

more thing he would ask— Was it for relief 
from his affliction? No; but he would know 
the name of his benefactor, this messenger 
of the Lord, that he might hold him in lasting 
and grateful remembrance. "And Jacob 
asked him, and said, Tell me, I pray thee, 
thy name. And he said, Wherefore is it 
that thou dost ask after my name?" He 
would have Jacob understand that the blessing 
was from God, whose messenger he 
was, and therefore he did not tell his name. 
The case is parallel to that of Manoah and 
the angel that visited him: "And Manoah 
said unto the angel of the Lord, What is 
thy name, that when thy sayings come to 
pass I may do thee honor? And the angel 
of the Lord said unto him, Why askest thou 
thus after my name, seeing it is secret?" 
Thus the true messengers of God always 

R1635 : page 93 

seek to give the honor unto God, and decline 
it for themselves.— See Rev. 19:10; 
John 14:28; Acts 3:12. 

Thus Jacob was blessed again as at Bethel. 
The darkest seasons of his life were the special 
occasions for the manifestation of divine 
favor. And so the children of God ever 
find it when in their fears and perplexities 
they come to God for rest and consolation. 

"E'en sorrow, touched by heaven, grows bright 

With more than rapture's ray, 
As darkness shows us worlds of light 
We never saw by day." 

VERSE 30. "And Jacob called the name 
of the place Peniel; for [said he] I have 
seen God face to face, and my life is preserved." 
Here and in other instances the 
Hebrew word rendered God is elohim, 
meaning mighty one— a representative of 
God. "No man hath seen God at any time." 

--John 1:18. 

II. QUAR., LESSON II., APRIL 8, GEN. 37:1-11. 

Golden Text— "See that ye fall not out by the way. 
--Gen. 45:24. 

The slow rate at which the promises to 
Abraham, Isaac and Jacob of a numerous 
posterity were being fulfilled is quite noteworthy 
here. It was now two centuries 
since Abraham was called, and yet his posterity 
were but few. Jacob was now one 
hundred and nine years old, and had but 
twelve sons and one daughter. But they 
were well-born children, desired and welcomed, 
and considered gifts of God (Gen. 29:32-35; 
30:6-13,17-24),-and they were 
taught to reverence God and his promises. 
Yet over against these good influences were 
others less favorable— (1) The conditions 
of a polygamous home, with four sets of 
children, were not those which tend to peace 
and harmony and love in the family. Such 
a home was not after God's institution, but, 
as the Apostle Paul intimates, "the times 
of this ignorance God winked at." (See our 
issue of Nov. 1, '92; Article, The Law of 
God.) (2) They came in contact with an 
immoral heathen community, both in Haran 
and in Shechem. (3) And their shepherd 
life, caring for large flocks and herds which 
must necessarily be widely scattered, separated 
them from home and gave them much 
leisure for either good or evil. 

The experience of Joseph here introduced 
was the beginning of a train of providential 
circumstances which gave to the children of 
Israel the very necessary experience in Egypt 
in contact with the highest civilization and 
learning the world had then realized. There 
they remained under peculiar circumstances 
of discipline and training for four hundred 
years; and there as a people they learned to 
some extent the important lesson of humility 
and faith in the love and power of God. 

Joseph, a bright boy of seventeen and 
the special favorite of his father because he 
was a son of his old age and a very exemplary 
son, seemed to incur the displeasure 

of his brethren through envy on their part 

and guilelessness on his own. The elder 

brethren, instead of sharing the father's love 

for their young and promising brother, were 

envious of him and could not speak peaceably 

to him. Joseph was innocent and unaware 

of the malice that their envy was fast engendering 

and was shocked at what he did 

see and know of their misconduct, and very 

naturally reported the state of affairs to his 

father on his return home. 

Then, too, in his artlessness he told them 
his very significant dreams, which he probably 
did not understand, but which they 
interpreted as an indication of his future 
supremacy; and this, together with their 
knowledge of his father's special favor, 
probably made them fear a future supremacy, 
which idea they could not endure. 
Hence the plot to get him out of the way. 
Envy and hatred fast matured their bitter 
fruitage of a murderous spirit and intent. 
While God permitted all the sons of Jacob 
to thus manifest their disposition, he stood 
ready to overrule their course of conduct 
for the furtherance of his purposes. Thus 

R1635 : page 94 

the overruling providence of God is always 
compatible with man's free agency. 

The coat of many colors— a royal garment 
—which Jacob gave to Joseph, probably was 
also interpreted by the brethren as an indication 
of the father's purpose to bestow the 
chief blessing on him, the eldest son of the 
second wife, since Reuben, the eldest son 
of the first wife, had already forfeited it. 
-Gen. 49:4. 

The dreams of Joseph were quite prophetic 
of his later supremacy in Egypt, when 
his father and brethren all came in the extremity 
of famine to do him honor and to 
receive of his bounty. Doubtless also the 
impression they made on his mind by them 
proved a source of comfort and cheer in the 
midst of severe trials and temptations in 
Egypt, before he was summoned to the seat 
of power and influence. 

The envy of Joseph's brethren, although 
eventually overruled in harmony with God's 
promise to Abraham, brought upon them 
severe experiences and bitterness. Envy is 
one of the indigenous fruits of the fallen 
nature: itself bad, it is almost sure to lead 
to every evil work; and, unless corrected, it 

will eventuate in death. 

R1635 : page 94 


page 94 

an order for a few tracts. I do not 
come in contact with many people, but I 
want to have the "bread" on hand, when 
I do meet some who are starving for God's 
righteous plan, even when they do not know 
what they need. I often wish I could engage 
in the Lord's work more actively; but 
at present I am cut off from so doing in 
many ways, though since the new year 
dawned I have been trying to find more 
opportunities, also to appreciate those I have. 
I believe it is possible to neglect the privileges 
within our reach, by looking out to 
those which lie beyond our environment. 

No one need conclude he is without opportunities. 
All have the privilege daily 

in their respective families, and among acquaintances, 
to endeavor to fill their mission 
as representatives of Christ's Kingdom, holding 
up the divine standard of justice, love, 
etc., to the best of their ability, by the grace 
so freely given. Individual development, 
spiritually, is so necessary, that we may not 
be "castaways" from the prize. 

One way of spreading the truth, which I 
appreciate more fully now, is by means of 
the Missionary Envelopes. If the knowledge 
of God is to overthrow all error, the slightest 
means to that end should be used, that 
individually we should do all we can toward 
filling the earth with the truth, "as 
the waters cover the sea;" hence I feel there 
is power in the message on the Missionary 
Envelopes, and I am thankful for the privilege 
of using them. The "Good Hopes" fund 
is another blessed privilege, and although I 
can do so little toward that fund, I rejoice 
to know the "mite" is acceptable, if prompted 
by a willing spirit. 

The privilege of tract distribution; also 
of writing to some dear saint, thereby ministering 
to the body of Christ; in fact, so 
many privileges of building each other up 

in the most holy faith, present themselves 
to the mind of the thoughtful and watchful, 
that no one need be without work in this 
harvest time. I believe if we use the given 
opportunities, others will be presented to us. 

The answer to "Representative or Substitute" 
elucidated the doctrine of justification 
satisfactorily. The robe of Christ's righteousness 
grows lovelier and more precious 
daily to those who prize it. It is invaluable 
to the saints, for in no other garb would 
they be acceptable as kings and priests to 
our Father. May we continue to guard it 
carefully from fleshly stains, as we by grace 
strive toward actual righteousness. 

Kind greeting to Sister Russell and all 
others of the Church at Allegheny. 

Yours in our Redeemer, 


R1635 : page 94 

tell you of a door our Lord has opened to me 
for spreading the glad tidings. 

Some weeks ago an article appeared in 
the Winnipeg Tribune, headed "Hell," 
and giving an imaginary description of a 
place of torment. I wrote a letter to the 
paper, giving the real meaning of the word, 
and saying I would be glad to correspond 
with any person who wished to look into 
the subject. The Tribune published my 
letter, and I have already heard from seven 

R1635 : page 95 

people. To each one I sent a copy of the 
"Hell" number of the TOWER and "The 
Hope of the Groaning Creation," together 
with a very few words of explanation of the 
ransom and advising the parties about the 

With loving remembrances, yours in the 
brotherhood of Christ, W. HOPE HAY. 

papers furnish a report of a Dr. Stebbins' 
discourse yesterday, in which he descants 
upon the Scriptures as being the unreliable 
and uninspired utterances and writings 
of fallible and ignorant men. To 

what straits a so-called "Minister of the 
Gospel" must be reduced, when, failing 
comprehension, his only alternative is to 
discredit and denounce the blessed Word 
of God; and how it makes one burn with 
indignation to know with what baleful influence 
such blasphemous mouthings are 
fraught, and that they are accepted as the 
utterances of a "learned" (?) and devout 
man, instead of what they really are, the 
vain and pompous frothings, and merely 
sensational statements, of a hireling shepherd, 
a blind leader of the blind. 

The more I read the DAWNS, the more am 
I interested, and the more am I impressed 
with their wonderful unfolding of the truth 
and of the hitherto hidden mysteries of the 
sacred Scriptures. I shall rejoice when the 
succeeding volume is announced. 

May the Lord continue to bless you and 
your labors in His service. 

Yours in fellowship and faith, 

page 95 

TOWER PUBLISHING CO.:-Kindly fill enclosed 

I am thankful to be able to tell you that 
the good work of truth is yielding some 
fruits in this place; but we find a merely 
mental reception of truth to be only a partial 
work. For satisfactory results we find consecration 
the important feature. Wishing 
all co-workers in this grand harvest work 
God-speed, I remain, 

Yours in the blessed hope, 



BROTHER RUSSELL:-I feel myself under 
many obligations to you, and below you will 
find my acknowledgements of same, which 
is the only way I can repay you, except by 
prayer to the Master. 

Eight months ago I was in the "hedges;" 
but the Master rubbed "clay" on my eyes, 
and gave me no rest until I went and 
washed in "Siloam;" since which I have 
been gaining eyesight very fast, for which 
I never cease to praise the Lord. The Bible 

now looks so plain, that it seems that a blind 
man ought to understand it, but the trouble 
seems to be that they will not take the trouble 
to examine the matter. Oh! If poor, fallen 
humanity only knew the blessings in store 
for them, how quickly they would flee from 
the wrath to come. 

I have 36 copies of VOL. I., which I loan 
almost exclusively to train men; and I hope 
in this way to spread the truth still more. 
Men that read them are telling others about 

Some time ago I wrote you about my 
brother-in-law, to whom I had been talking 
in regard to DAWN; also about a man 
who had killed several men for revenge. 
Here is the latest from them: "Am studying 
all the time I have,. faith in the 
Bible getting stronger all the time.... 
Mr. P. Says it (DAWN) is the grandest book 
he ever read. Have loaned him the second 
volume." Yours in the Lord, 


page 95 

We are daily feasting our souls on the Word 
and by communion with our Head and Redeemer, 
and have been much encouraged 
by finding several to whom we sold DAWNS 
several years ago gradually coming into the 

I wish to tell you of one brother in particular. 
Two months after selling him 
DAWN, I stopped at his house. Said he, 
Are not you the man who sold me the 
DAWNS? I replied, "Yes sir." "Well," said 
he, "I am happy in the love of Jesus, and 
I am trying to live a fully consecrated life. 
When I got that book, I was an infidel. 
My parents were infidels and I had been 
taught infidelity all my life. If it had not 
been for DAWNS and like helps, I would 
have been one still." 

The tears coursed down his cheeks while 
he gave me this part of his history. You 
well know it did me good to hear him relate 

Wife and daughter join me heartily in 
sending love to you. We daily pray for 
you both and for each colporteur. We 
have very little Christian fellowship except 

page 96 

at home; but, thank God, we have sweet 
fellowship here. Pray for us. Yours in 
the bonds of the Gospel, and in loyalty to 
our Head, E. R. WEST. 

DEAREST FRIENDS :- While working my 
"trick" one day last week, I overheard a 
conversation at the wire between two of 
our operators in regard to some books they 
were exchanging and reading. When they 
got through, I asked who it was, among 
our operators, that was such a philosopher. 
One replied, Here I am. I asked his name, 
told him I had been a student of your 
publications for some years and found them 
just what suited me, and said if he had no 
objections I would like to have him read a 
volume of your works. 

Enclosed please find a letter I received 
from him after reading VOL. I. It gave me 
such unspeakable joy to receive, as it were, 
from the dear Savior's own hand confirmation 
of his appreciation of my little service 
in the harvest. I am not relating you this 
for vain-glory or any praise; but that you, 
too, may share in the joy of the fact that 
the work is appreciated when received into 
good, honest hearts. 

In reply to the request for more on the 
subject and to allow the agent's wife to read 
the book, I sent him some tracts and an 
old TOWER and referred him to you. May 
the Lord give it increase as it pleaseth him, 
and give those who are actively engaged in 
the "harvest" the needed encouragement to 
press on. 

Yours in Him, S. M. TAYLOR. 

Following is the letter mentioned. 

FRIEND:— I received the book, and am 
more than pleased with it. Never took any 
"notion" to such kind of works until now. 
I think you have opened my eyes, so I can 
see better. You need not be afraid you 
have offended me, not in the least. When 
I first received the volume I thought, "How 
absurd;" but after looking it over I changed 
my opinion somewhat. Now I can thank 
you for changing my course. I have read 
this through. Have you any objections to 
the agent's wife reading it? She said she 

would like to read it. I am afraid I cannot 
send you any books that you would care to 
read. I have given up reading this "silly 
Yours very truly, J. C. S . 

R1635 : page 96 

I recently sent a letter to the First Congregational 

Church of S (of which I was 

so long a member), addressed to the pastor. 
I have a reply from him, in which he says, 
"Your candor in not wishing to remain 
where your membership would misrepresent 
you does you honor. Nor shall we fail 
to appreciate the sentiments of Christian 
sympathy and of love for all of God's children 
which pervade your letter. I am sure 
the church would not do such violence to its 


love for one of the disciples of our Lord as 
to drop your name, leaving the record to be 
interpreted by those who, not knowing the 
cause, might infer excommunication." He 
then adds, "With your consent, therefore, 
I shall recommend the granting of a letter 
in which your reasons shall be fully stated, 
and in which we will state that while differing 
from your views we still retain you as a 
child of God, a disciple of our common Lord." 

I have talked with Brother F about 

it, and he thinks it will be right for me to 

receive a letter under those conditions. 

What do you think? I made use of the 

letter you published in the TOWER [Sept. 

'93], with some changes to suit the circumstances, 

and I am very grateful to you for 

the help it was to me. 

Please see that my TOWERS are sent regularly. 
I miss them so much, if they do 
not come on time; for their contents are 
such a rich feast. Praise the Lord for meat 
in due season for hungry souls! May God 
spare you both to feed his flock until the 
fulness of his time has come. 

Yours in Christ, MRS. A. E. TORRY. 

[In reply: We congratulate you, dear 
Sister, upon your action here related. We 
advise that you accept the proffered Letter. 
The minister's letter certainly shows an excellent 
spirit. Such a man should be ripe 
for present truth. Be sure that you at least 
offer him some reading matter bearing thereon. 

Perhaps he would accept as a loan or as a 
gift the first volume of MILLENNIAL DAWN? 
The Sept. '93, and Jan. 15, '94, TOWERS 
would also be good for him. 

May you seek and obtain the wisdom 
necessary to the proper use of your liberty 
in Christ: that your days and hours may be 
full of his service and of blessing to all 
about you.-EDITOR.] 

page 98 









By Express Order, Postal Money Order, Bank Draft, or 
Registered Letter. Foreign only by Foreign Money Order. 


N.B.— Those of the interested, who by reason of old 
age or accidents, or other adversity, are unable to pay, 
will be supplied FREE, if they will send a Postal Card each 
December, stating their case and requesting the paper. 

THE NEXT TOWER will contain an article of 
some length on Immortality. Those desiring 
5 or more extra copies at half rates will please 
order at once. 


We again remind those who are trusting in 
the precious blood of the propriety and profit 
of celebrating our dear Redeemer's death upon 
its anniversary, after the example of the early 
Church,— this year on Thursday evening, April 
19th, after 6 P.M. See particulars in TOWER of 
March 1, 1894. We also repeat our suggestion 
that the little groups be supported— that the 
abler ones do not forsake their brethren at home 
to attend the Allegheny meeting or any other. 

In reply to inquiries as to a good order to 
be observed at such meetings we suggest the 

Meet at 7.30 P.M. Open with a hymn and 
a prayer. Then explain the import of the Memorial 
Supper and its type, the Passover supper. 
Then explain (or read from this TOWER) the import 
of the bread. Then have a prayer of thanks 
for the bread. Then pass it to all the believers. 
Next speak of the import of the "cup" as an 
emblem (or read from TOWER). Then let some 
one offer prayer and thanks specially for the 
blessings represented in the "cup." Then pass 
it to those who commune. Close with a hymn, 
and disperse (without gossip) with your minds 
resting upon the remarkable events which followed 
the first memorial— Gethsemane, Pilate's 
court, Herod's soldiers, and Calvary. 


We are always glad to receive lists of addresses 
of persons likely to be interested in the 
truth— good people, honest people, regardless 
of church-membership. Send all you can that 
we may send them reading matter— Old Theology 
Tracts, Sample TOWERS, etc. 

We have inquiry from some as to what they 
would best do when others ask them for addresses 
of WATCH TOWER subscribers. We answer, 
You would best not comply with such requests. 
You do not know what use may be made of them. 
You do not know but what some kind of poison 
might thus be administered to some "babe" 
in Christ, for whose injury you would thus be 
partially responsible. When you send us names, 
you know the kind of reading matter we intend 
sending. It is only those who know what we 
publish and who agree with the same that we 
invite to send us addresses. 

The article "Personal Liberty— Its Responsibility," 
in March 1, TOWER applies to this matter 
and to everything else we seek to do for God. 



We are asked how the following extract from 
the article, "Personal Liberty— Its Responsibility," 
in our issue of March 1 , would apply to 
the BIBLE. 

"If you have read and failed to comprehend a publication, 
do not suppose your mind incapable of grasping 

anything so deep and complex, and then proceed to circulate 
it among others; but conclude that if you have not 
the mental capacity to understand it, your safest plan will 
be not to run the risk of choking any one else with it." 

We reply: that whoever has not had satisfactory 
evidence of the general truth of the 
BIBLE, the DAWNS and the TOWERS should not 
circulate them. Everyone should have a conscience 
and no one should be asked or expected 
to violate his conscience, in the interest of any 
theory, person or publication. 


Emperor William of Germany recently described 
the Czar of Russia as "a prince of 
peace like myself." The true Prince of Peace 
will very soon conquer a peace that will last 
a thousand years, without ten millions of soldiers 
to maintain it. He will use the present 
"powers that be" in overthrowing and conquering 
each other,— shortly. 


VOL. XV. APRIL 1, 1894. NO. 7. 


WHEN announcing the date of the Memorial 

Supper and stating our reasons for 

its yearly commemoration, in our issue of 

March 1, we promised that in this issue we 

would examine briefly the import of the emblems 

used to represent the body and blood of 

our Redeemer. 

Of the bread our Lord said: "This is my 
flesh;"— that is to say, the unleavened bread 
represents his flesh, his humanity, which was 
broken or sacrificed for us. Unless he had 
sacrificed himself for us, we could never have 
everlasting life, as he said: "Except ye eat 
the flesh of the Son of man and drink his blood 
ye have no life in you."— John 6:53. 

Not only was the breaking of Jesus' body 
thus to provide bread of life, of which if a man 
eat he shall never die, but it also opened the 
"narrow way" to life, and broke or unsealed 
and gave us access to the truth, spiritual food, 
as an aid to walk the narrow way which leads 

to life. And thus we see that the broken loaf 
fitly represented the breaking of him who said, 
"I am the WAY, the TRUTH, and the LIFE; no 
man cometh unto the Father but by ME."— 
John 14:6. 

Hence, when we eat of the broken loaf, we 
should realize that had he not died— been 
broken— for us we would never have been able 
to come to the Father, but would have remained 
forever under the curse of Adamic sin 
and in the bondage of death. 

Another thought: the bread used was unleavened. 
Leaven is corruption, an element 
of decay, hence a type of sin, and the decay 
and death which sin works in mankind. So, 
then, this symbol declares that our Lord Jesus 
was free from sin, a lamb without spot or 
blemish, "holy, harmless, undefiled." Had 
he been of Adamic stock, had he received his 
life in the usual way from any earthly father, 
he, too, would have been leavened with Adamic 
sin, as are all other men; but his life came 
unblemished from a higher, heavenly nature, 
changed to earthly conditions; hence he is called 
the "bread from heaven." (John 6:41.) Let 
us then appreciate the pure, unleavened, undefiled 
bread which God has provided, and so let 
us eat of him— by eating and digesting the truth, 
and especially this truth— appropriating to ourselves, 
by faith, his righteousness; and let us 


recognize him as both the way and the life. 

The Apostle, by divine revelation, communicates 
to us a further meaning in this remembrancer. 
He shows that not only did 
the loaf represent our Lord Jesus, individually, 
but that after we have thus partaken of him 
(after we have been justified by appropriating 
his righteousness), we, by consecration, become 
associated with him as part of the one 
broken loaf— food for the world. (1 Cor. 10:16.) 
This suggests the thought of our privilege 
as justified believers to share now in the sufferings 
and death of Christ, the condition upon 
which we may become joint-heirs with him of 
future glories, and associates in the great work 
of blessing and giving life to all the families 
of the earth. 

R1637 : page 100 

This same thought is expressed by the Apostle 
repeatedly and under various figures, but 
none of them more forceful than this, that the 

Church, as a whole, is the "one loaf" now being 
broken. It is a striking illustration of our 
union and fellowship with our Head. 

We quote: "Because there is one loaf, we, 
the many [persons] are one body; for we all 
partake of the one loaf." "The loaf which 
we break, is it not a participation of the body 
of the Anointed one?"-l Cor. 10:16,17.- 

The "fruit of the vine" represents the sacrificed 
life given by our Lord. "This is my 
blood [symbol of life given up in death] of the 
new covenant, shed for many, FOR THE REMISSION 
of sins." "Drink ye all of it."— 
Matt. 26:27,28. 

It was by the giving up of his life as a ransom 
for the life of the Adamic race, which sin 
had forfeited, that a right to LIFE may come to 
men through faith and obedience under the 
New Covenant. (Rom. 5:18,19.) The shed 
blood was the "ransom [price] for ALL," which 
was paid for all by our Redeemer himself; but 
his act of handing the cup to the disciples, and 
asking them to drink of it, was an invitation 
to them to become partakers of his sufferings, 
or, as Paul expresses it, to "fill up that which 
is behind of the afflictions of Christ." (Col. 1:24.) 
It was the offer to us that if we, after 
being justified by faith, voluntarily partake of 
the sufferings of Christ, by espousing his cause, 
it will be reckoned to us as though we had part 
in his sacrifice. "The cup of blessing, for 
which we bless God, is it not a participation 
of the blood [shed blood— death] of the 
Anointed one?" (1 Cor. 10:16.-Diaglott.) 
Would that we all might realize the value of 
the "cup," and could bless God for an opportunity 
of sharing with Christ his "cup" of 
sufferings and shame: all such may be assured 
that they will also be glorified together with 
him.-Rom. 8:17. 

Our Lord also attached this significance to 
the "cup," indicating that it signified our 
participation in his dishonor, our share in his 
sacrifice— the death of our humanity. For instance, 
when asked by two of his disciples for 
a promise of future glory in his throne, he answered 
them: "Ye know not what ye ask; are 
ye able to drink of the cup that I shall drink 
of?" On their hearty avowal he answered, 
"Ye shall indeed drink of my cup." The 
juice of the grape not only speaks of the crushing 
of the grape till blood comes forth, but 
it also speaks of an after refreshment; and so 
we who now share the "sufferings of Christ" 
shall shortly share also his glories, honors and 

immortality— when we drink the new wine 
with him in the Kingdom. 

Let us then, dearly beloved, as we on the 
evening of the 19th inst. commemorate our 
Lord's death, call to mind the meaning of 
what we do; and being invigorated with his 
life, and strengthened by the living bread, let 
us drink with him into his death, and go forth 
more determined than ever to be broken with 
him for the feeding of others. "For if we be 
dead with him we shall live with him; if we 
suffer we shall also reign with him."— 
2 Tim. 2:11,12. 


It is left open for each to decide for himself 
whether he has or has not the right to partake 
of this bread and this cup. If he professes to 
be a disciple, trusting in the blood of the New 
Covenant, for forgiveness of sins, and consecrated 
to the Lord's service, his fellow disciples 
may not judge his heart. God alone can read 
that with positiveness. 

Because of their symbolism of the death of 
Christ, therefore let all beware of partaking of 
these emblems ignorantly, unworthily, improperly 
—not recognizing in them "the Lord's 
body" as our ransom, for in such a case the 
partaker would be as one of those who murdered 
the Lord and would, in symbol, "be 
guilty of the body and blood of the Lord." 
1 Cor. 11:27. 

"But let a man examine himself:" let him 
see to it that in partaking of the emblems he 
realizes them as the ransom-price of his life 
and privileges, and furthermore that he by partaking 
of them is pledging himself to share in 
the sufferings of Christ and be broken for others; 
otherwise, his act of commemoration will 

R1637 : page 101 

be a condemnation to his daily life before his 
own conscience— "condemnation to himself." 
-ICor. 11:28,29. 

Through lack of proper appreciation of this 
remembrancer, which symbolizes not only our 
justification, but also our consecration, to share 
in the sufferings and death of Christ, the Apostle 
says, "Many are weak and sickly among 
you, and many sleep." (1 Cor. 11:30.) The 
truth of this remark is evident: a failure to 
appreciate and a losing sight of the truths represented 

in this Supper are the cause of the 
weak, sickly and sleepy condition of the 
church nominal. Nothing so fully awakens 
and strengthens the saints as a clear appreciation 
of the ransom sacrifice and of their share 
with their Lord in his sufferings and sacrifice 
for the world. "Let a man examine himself, 
and so let him eat of that bread and drink of 
that cup." 

R1637 :page 101 

SOME feel that the feet- washing mentioned 
in John 13:4-17, is as important as the 
Memorial Supper; and hence we will here consider 
the subject: although only one of the 
Evangelists remembered to even mention it. 

In Eastern countries, where sandals were 
worn, and the feet thus exposed to sand and 
dust, feet-washing was a regular custom, and 
an actual necessity. This service was considered 
very menial, and the humblest servants 
or slaves performed it for the family and guests. 

Our Lord had noticed among his disciples 
a spirit of selfishness; he had overheard them 
disputing which of them should be greatest in 
authority and dignity in the Kingdom he had 
promised to share with them; and, foreseeing 
that this spirit would injure them in proportion 
as it grew and strengthened, he had rebuked 
them for their lack of humility. So indeed 
it did, in the fourth to the sixth centuries, 
blossom and yield bitter fruit, in the organization 
of Papacy, and the train of evils and errors 
which still flow from that impure fountain. 

To illustrate the proper spirit which should 
characterize all who would be his disciples, 
he took a little child and set him in the midst, 
and said, Except ye become (artless and simple) 
as a little child, you are not fit for the 
Kingdom for which I am calling you. Ye 
know how the Gentiles lord it over one another, 
and recognize caste and station, but it 
must not be so with you. Ye have but one 
Master, and all ye are brethren; and he that 
would be chief, let him become chief servant. 
(Mark 10:35-43.) They who serve you most, 
you must mark as your chief ones. I am the 
chief servant myself; for the Son of man came 
not to be served by others, and honored thus, 

but he came to serve others, even to the extent 
of giving his life in their service. As 
therefore my greatest service toward you renders 
me your chief, so shall it be among you. 
Esteem and honor one another in proportion 
as you find in each other unselfish sacrificing 
love and service. Esteem such very highly for 
their works' sake.— 1 Thes. 5:13. 

But for all this, the spirit of pride and a desire 
to "lord it" over others, and be reverenced 
as chief, was there, even after three 
years and a half spent with the Master, and 
under his example; and as he was about to 
leave them, Jesus sought, even on the last 
evening with them, to impress this lesson indelibly 
upon their hearts. So, after the Passover 
Supper, he arose from the table and 
performed for his disciples the most menial 
service, in washing their feet. They probably 
had not even thought of performing such a 
service for each other or for him, and even 
had consideration enough to object to his thus 
serving them in so humble a manner. 

When Jesus had finished, he said to them, 
"Know ye what I have done to you? Ye call 
me Master and Lord, and ye say well; for so 
I am. If I then, your Lord and Master, have 
washed your feet, ye also ought to wash one 
another's feet. For I have given you an example, 
that ye should do as I have done to 
you. Verily, verily, I say unto you, The servant 
is not greater than his lord; neither is he 
that is sent greater than he that sent him. If 
ye know these things, happy are ye if ye do 

R1637 : page 102 

them." If you understand and appreciate the 
lesson I have given you, and will practice it, 
you will be blessed thereby, helped in my service, 
and prepared for the Kingdom in which I 
have promised you a share.— John 13:4-17. 

That the lesson had its designed effect we 
can scarcely doubt, as we look at the course 
of several of the apostles, and see how, with 
much self denial, they served the body of 
Christ, of which they were fellow-members, 
following the example of the Head, who was 
chief servant of all. 

The question arises, What did the Lord 
mean when he said, "I have given you an example, 
that ye should do as I have done?" 
Was the example in the principle, in the lesson 
of service one toward another? Or was the example 
in the method of service, in the ceremony 
of feet-washing? To suppose the latter 

would be to hide the real lesson under a form. 
And if the example were in the form, then 
every item of the form should be observed: 
an upper room; a supper; sandals should be 
worn; the same kind of garments; the towel 
girdle; etc. But no: the "example" which 
we should follow lay in the humble serving of 
the disciples by the Master, regardless of form. 
His example of serving the fellow-members in 
even the most menial manner is what we should 
follow— and blessed will we be, in proportion 
as we do follow it. In that proportion we 
shall be prepared for the everlasting Kingdom 
and service of God. 

Those now living in Eastern countries, where 
sandals are still worn, may find an opportunity 
now to follow the example, the same form 
which the Master used, as well as other forms; 
and those differently circumstanced may follow 
the "example" in a thousand forms. Some 
of the fellow-disciples probably live in your 
city and in mine. How can we serve them? 
How can we refresh them? How can we show 
them our love and sympathy according to the 
Lord's "example?" Not in this climate by 
washing their feet— this would be an inconvenience, 
the very reverse of a pleasure and 
service to them, and therefore contrary to the 
"example." But we can serve the "body" 
otherwise, and truly follow the example. We 
can improve our various opportunities to serve 
them in matters temporal as well as spiritual. 
We can be on the lookout, and when we see 
sadness or discouragement, we can lend a helping 
hand to lift our brother's burdens, or our 
sister's sorrows, and we can let them see by 
deeds, as well as words, our anxiety to serve 
them— figuratively speaking, to wash their feet. 

Do not wait until they request your assistance; 
for in proportion as they are developed 
disciples, they will not ask your aid. Do 
not wait until they tell you of their burdens 
and trials, but watch to anticipate; for in proportion 
as they partake of the Master's spirit, 
they will not be complainers, but will live 
"always rejoicing"— rejoicing even in 

Be not ashamed of such service of the "body," 
but seek it and rejoice in it— "ye do serve 
the Lord, Christ." But still more important 
than temporal service is our service one of another 
as "new creatures." 

The washing of the body with the truth— 
the sanctifying and cleansing of it with the 
word— is in progress now. (Eph. 5:26,27.) 
What are you doing to cleanse and purify the 

faith and lives of your fellow members? Do 
you approach them humbly with the truth, 
sincerely anxious to serve them, to bless and 
comfort and refresh them therewith? If so, 
go on; grand is your service; the Master served 
thus; this is his example; follow on. The 
more you can thus serve, and at the greater 
cost of time, and effort, and convenience, and 
self-interest, the greater will you be in the 
eyes of the Master, and the more honored and 
beloved of the body when they shall come to 
see and know you, as the Lord sees and knows 
your love and service. 

Follow closely, then, the noble "example" 
of Jesus: wash and be washed one of another, 
cleanse and purge away the defilements with 
which each comes daily in contact in the 
world, that ye may be clean, "through the 
word spoken unto you." Purge out the old 
leaven of hypocrisy, and envy, and self-exaltation, 
even as ye have already been justified 
from all things and reckoned pure and holy 
by the merit of the precious blood which the 
chief servant and Lord of all gave for all. — 
2 Tim. 2:20,21. 

R1637 :page 103 

"Judge this, rather, that no man put a stumbling-block, or 
an occasion to fall, in his brother's way." "He shall 
give his angels [messengers, servants] charge over thee; 
...they shall bear thee up in their hands, lest 
thou dash thy foot against a stone." 
--Rom. 14:13; Psa. 91:11,12. 

EVERY gathering of the saints, even of two 

or three, is an assembling of the members 

of the body of Christ. So that the entire number 

of saints in the world to-day, or in any day, 

represents the one body; and yet the entire 

body is but one. Looked at still another way, 

we see the head first, and the succeeding members 

following in order, leaving those members 

of Christ who are alive and remain unto the 

presence of the Lord to represent the last members 

—the feet. 

It is to these that the prophet refers above: 
not to the literal feet of Jesus, but the feet 
members of his body. (Many improperly accept 
Satan's interpretation of this passage, notwithstanding 

Jesus' rejection of it— Matt. 4:6,7.) 
The prophet makes the statement that the 
Lord will make special provision for the help 
and support of the "feet," just after giving a 
description of the evil day which the "feet" 
class will experience— the dark day, when the 
arrows of error will fly thick and fast; when 
the pestilence of Infidelity will stalk abroad; 
when all, except the "feet" class, shall fall- 
thousands on every hand. The question will 
no longer be, Who will fall? but, "Who shall 
be able to stand?" These, the real feet members, 
shall not fall; these shall have special 
help; God will send them messengers, whom 
he will specially instruct or charge that his 
will shall be accomplished, and the true overcomers 
be upheld, and neither stumble nor fall. 

Blessed assurance! cause for trust and confidence, 
that if we abide under the protection 
with which he has covered us, we shall be safe 
and come off conquerors, and more than conquerors, 
through him who loved us and washed 
us in his own precious blood. But the thought 
specially in mind is this: Not only are those 
who scatter the pestilence, and shoot out the 
arrows of error, and cast stumbling-blocks in 
the way, men in the flesh, but those messengers 
whom God will use to bear up the "feet," 
and keep them from falling, are also human 
agents. Both classes are servants— serving 
some cause, either of truth or error; serving 
some master— the God of truth, or Satan, the 
father of lies and errors. No matter whose 
uniform we wear, his servants we are to whom 
we render service. If Satan can get into the 
service of error those who profess to serve the 
Lord, he is the more pleased, and the more 
successful in reaching others of the same class. 
As the Apostle advised us, so we find it in this 
evil day— the ministers or messengers or servants 
of error will appear as messengers of 
light, and their influence will thereby be the 
greater; and all not fixed upon the rock foundation 
of Christian hope will be sure to fall. 
All not protected by the armor which God's 
Word supplies are sure to fall pierced with the 
arrows of error. 

Of two things then be assured:— We each 
must serve one side or the other in this battle 
of the great day of God Almighty, which has 
to the Church a different phase from that in 
which it will present itself to the world. Our 
strife is with spiritual adversaries, a battle between 
truth and error on religious subjects, 
while there is a conflict also between right and 
wrong, truth and error, as relates to political 

and temporal affairs. On which side are you 
serving? Are you scattering error by words of 
your own, or reading matter, or in other ways 
doing that which will smite down and stumble 
your fellow pilgrims? or are you giving the 
more earnest heed to the special "charge" 
God has given us regarding the dangers and 
pitfalls of this day? and are you thus "bearing 
up" the fellow members of the body— the feet? 
Are you earnest in rightly dividing the word 
of truth? and are you careful to put before 
others only that which you have thoroughly 
examined and proved to the extent of your 
ability by the Word of God? Are you one of 
Satan's messengers, being used of him to overthrow 
the faith of some, and to remove "the 
feet" from the grand rock of faith— the ransom? 
or are you rendering yourselves as servants 
of righteousness and messengers of God, 

R1637 : page 104 

serving and blessing the feet? If the one, you 
are stumbling and defiling the "feet;" if the 
other, you are bearing up and "washing" the 

True, the errors will test the armor of each, 
whether you shoot any of them or not; and it 
is also true that the "feet" shall be borne up 
and not dashed, whether you assist or not; but 
the question is none the less important to each 
of us, and will demonstrate our own faithfulness 
or unfaithfulness, our own worthiness or 
unworthiness to be members of the feet class 
of the body. 

Blessed shall be that servant whom the Lord 
shall find giving meat in due season, to the 
household of faith. (Matt. 24:45,46.) Such, 
as messengers of God, are serving, strengthening 
and bearing up the "feet" of Christ. 
The same thought is beautifully expressed in 
Rev. 19:7. The bride makes herself "ready" 
for the Bridegroom: each member assisting the 
others results in the preparation of all. Not 
that we could make ourselves ready of ourselves, 
but that we aid each other in the cultivation of 
those traits of character which the Lord has 
stipulated shall distinguish all who become 
his joint-heirs.— Rom. 8:29. 

Judge— examine yourselves— that none of 
you "put a stumbling-block, or an occasion 
to fall, in his brother's way."— Rom. 14:13. 

R1637 : page 104 


"Watch and pray, lest ye enter 
into temptation. "-Mark 14:38. 

IT seems peculiar that there should be greater 

liability of falling into sin at one season 

than at another; but nevertheless we have noticed 

for several years and have before called 

to the attention of others the peculiar force of 

temptations at the time of the Passover, every 

Spring. Year after year at this season we have 

noticed special liability of many or all to 

stumble or be offended. Let us, therefore, take 

earnest heed to our Lord's words, and earnestly 

watch and pray for others and for ourselves; 

and let each one be on his guard not to cast 

a stumbling-block before his brother.— Rom. 14: 13; 

Heb. 2:1. 

It was at the Passover season that our Lord 
said, "I am the living bread which came down 
from heaven: if any man eat of this bread he 
shall live forever; and the bread that I will 
give is my flesh, which I will give for the life 
of the world." Then many of his friends and 
followers said, "This is a hard saying; who can 
hear it?. ..and walked no more with him. 
Then said Jesus unto the twelve, Will ye also 
go away?"— John 6:4,51,60,66,67. 

It was at the Passover season that Judas 
bargained for the betrayal of our Lord,— and 
a little later on accomplished it. 

It was about the Passover season that our 
Lord said, "My soul is exceeding sorrowful, 
even unto death." (Matt. 26:38.) "I have a 
baptism [death] to be baptized with, and how 
am I straitened until it be accomplished!" 
-Luke 12:50. 

It was about the Passover season that our 
Lord took the disciples and began to explain 
unto them that the Son of Man must be delivered 
into the hands of the chief priests and 
scribes and be put to death (Matt. 16:21); and 
then Peter was tempted to forget that he was 
the disciple, and took the Lord and began to 
rebuke him, saying, "Be it far from thee, Lord. 
This shall not be unto thee." Thus also he 
tempted our Lord to repudiate his sacrifice, 
and brought upon himself the rebuke— "Get 
thee behind me, Satan: thou art an offence 
unto me: for thou savorest not the things that 
be of God, but those that be of men."— 
Verses 22,23. 

It was while met to eat the Passover that the 
twelve got into a dispute as to which of them 
should be greatest in the Kingdom. They 
thus brought upon themselves our Lord's just 
rebuke, and induced the illustration of humility 
on his part by the washing of their feet. 

It was when they had sung a hymn and gone 
out from the Passover that our Lord used to 
them the words at the head of this article, 
"Watch and pray, lest ye enter into temptation;" 
while he himself was in an agonizing 
battle, and with bloody sweat submitting his 

R1637 : page 105 

will to the will of God; and, praying earnestly, 
was strengthened.— Luke 22:39-46. 

It was but a little later that the emissaries 
of the High Priest came upon them and the 
eleven all forsook the Lord and fled (Mark 14:50): 
the temptation, the fear, they could not 

It was but a little later that Peter and John, 
bolder than the others, went with the crowd 
into Pilate's court to see what would befall the 
Master; and Peter, being recognized as one of 
Christ's disciples, was tempted to deny the 
Lord with cursing.-Mark 14:68,70,71. 

It was at the same time that our Lord was 
tempted before Pilate, but victoriously "witnessed 
a good confession."— 1 Tim. 6:13. 

The temptations of our Lord followed rapidly. 
When his foes spat upon him, and 
crowned him with thorns, and reviled him, 
saying, "Let him save himself, if he be Christ, 
the chosen of God," he could have smitten them 
with disease or death; but, as a sheep before 
her shearers is dumb, so he opened not his 
mouth. He overcame, and prayed for those 
who despitefully used him.— Luke 23:33-37. 

He might even have concluded that he would 
not be the Redeemer of such thankless beings; 
but, while realizing that he could even then 
ask of the Father and receive the assistance of 
twelve legions of angels and overcome his enemies, 
he resisted the temptation. He gave 
himself a ransom for all, to be testified in due 

The death of our Lord was a great trial of 
faith to all the disciples, who straightway were 
tempted to go again to their old fishing business, 
and neglect the fishing for men.— 
John 21:3-17. 

Paul and the other apostles subsequently had 
special trials at this special season also. See 
Acts 20:16; 21:10,1 1,27-36. 

In view of all this in the past, as well as in 
view of our own experience since the present 
harvest began in 1 874, we feel specially solicitous 
for the Lord's sheep every Spring; and this 
Spring is no exception. What may be the 
character of the temptations, we may not clearly 
discern until they are upon us; for if we 
knew all about them in advance they would be 
but slight temptations. Watch, therefore, and 
pray always; for the only safe way is to be 
prepared; because your adversary, the devil, 
is seeking whom he may devour. He knows 
your weak points, and is ready to take advantage 
of them. We will each need the graces 
of the spirit in our hearts, as well as the Lord's 
"grace to help in time of need" if we would 
overcome. "Watch and pray, lest ye enter 
into temptation!" 

"My soul, be on thy guard, 
Ten thousand foes arise; 

The hosts of sin are pressing hard 
To draw thee from the prize." 

R1637 : page 105 


AFTER an expenditure of considerable by 
the Tract Fund to get the Colporteur work 
started in Gt. Britain (books, etc., to the retail 
value of $965.67), we have to announce that 
Brother Rogers, who went there for the purpose 
of starting it, has left the colporteur service. 
He assures us, however, that he has not 
left the Truth, and that he will still circulate 
MILLENNIAL DAWN, as he may have opportunity, 
in his new line of work. 

His new plan of labor we cannot approve for 
several reasons. He describes it as a work of 
faith. Instead of accepting and using the sale 
of the DAWNS, as God's provided means for 
the support of the laborers in the present "harvest," 
he proposes to rely largely upon collections 
and donations from the friends. He explained 
to us that he proposes to work as follows: 
On going to a city, he will seek for any 
who are already interested, and expect them 
to hire a suitable place for preaching and to 
attend to his financial matters and "see that he 
lacks nothing," while he preaches orally. Between 
meetings he will call upon Christian 
people and talk with them privately about the 

Truth. If any of them inquire for reading 
matter on the subject, he proposes to take them 
the MILLENNIAL DAWN, the profit on the sale 
of which will go toward defraying his expenses. 
Brother Rogers became so infatuated with his 

R1637 : page 106 

idea, that without even trying the method or 
writing one word about it he crossed the Atlantic 
to urge, nay almost to force upon us, the 
general adoption of this plan, instead of the 
present Colporteur method, which, together 
with the Tract work and WATCH TOWER, has 
been so greatly blessed of the Lord to so many 
of our readers. He expresses a dislike for the 
term Colporteur, preferring to be called a minister 
or preacher. We fear that he is getting 
ashamed of the method which God seems specially 
to have used and blessed in the preaching 
(making known) of present "harvest" truth. 

Our objections to the proposed method are 
as follows: 

(1) We are opposed to all forms of begging 
—whether by word, by insinuation, by suggestive 
hint, by collections, or by going into a 
Brother's home and sitting down on him until 

he is forced to say, Move on. 

(2) Experience, which is much better than 
theory, convinces us that the majority of Christian 

R1638 : page 106 

people are prejudiced against any religious 
meeting held in a hall, unless they have 
some knowledge of its character in advance. 
Consequently, a gathering of representative 
Christians can not be had in that way. Indeed, 
we find that Christians who seldom attend 
Church services of any kind, being prevented 
by family cares, and some by skepticism, are 
more often reached by the colporteurs and 
deeply interested. 

(3) It is an expensive method, wasteful of 
time and money which could be much better 
spent for the service of the Truth and the 
praise of the Lord in the colporteur work and 
Tract circulation. The time spent in seeking 

a suitable hall and in preparing and delivering 
discourses, could all be used in colporteuring, 
and the expense of hall-rent, etc., be saved 

(4) The effects of public discourse, soon 
wear away, because the Scripture proofs are 
not so well appreciated as from reading, when 
the quotations, being marked and cited, can be 

referred to and re-read until fully understood. 

(5) In a town with a population often 
thousand, properly colporteured, two or three 
weeks' effort should dispose of at least four or 
five hundred DAWNS, and bring it to the attention 
of all; whereas the proposed plan would 

bring the Truth to the attention of only a 

few, probably circulate not above fifty DAWNS, 

and require much more time and expense. 

Experience shows that while some of the 

books sold may awaken no immediate interest, 

many of them bring forth good fruitage years 

after. Besides, as Brother Rogers himself has 

previously remarked, it seems as though the 

Lord is circulating the reading matter, to select 

and arm at once the overcoming class now, 

and the remainder of it to do a similar work 

for another class to be developed under, and 

out of, the great tribulation approaching. (Rev. 7:14.) 

See Brother Rogers' clear statement on 

this subject in our issue of July '93, page 194. 

(6) The method proposed would debar 
from the privilege of the "harvest" work the 
majority of those now engaged in it as DAWN 
colporteurs; for about one-half of the number 
are sisters, and of the brethren very few have 
the gift of oratory or any of the qualifications 
for attracting, interesting and profiting the 
public by preaching-meetings. 

Indeed, Brother Rogers agrees with us and 
many others of his best friends, that he lacks 
the talent of a public speaker; but he claims 
that the less ability he has, the more the Lord 
will use him in that way. He states that for 
this reason he never even attempts to prepare 
a discourse. And a similar course he urges 
upon others. We, on the contrary, hold that 
each of the Lord's servants should seek to use 
the talent which God has given him, as directed 
in Rom. 12:6-8; 1 Cor. 12:8-11; and that 
each should study how best to use his talents 
for the edification of his hearers.— 2 Tim. 2:15; 
ICor. 14:19. 

Upon going to London, Brother Rogers 
started a three months' course of discourses, 
announcing subjects. Being from America 
and coming to them as a representative colporteur 
and instructor of colporteurs, of several 
years experience, commended to them by us, 
the WATCH TOWER readers there naturally inferred 
that his oratorical preaching was part 
of our arranged program; and when they went 
to hear him some were greatly disappointed, 

R1638 : page 107 

and wrote us accordingly. One only recently 

interested TOWER reader, was quite provoked 

indeed, and wrote that we must have a very 

low estimate of the intelligence of our English 

readers when we sent Brother Rogers as a representative 

to instruct them; and intimated 

that not one of his audience could have made 

a poorer effort as a public speaker. Another 

wrote, Surely if our dear Brother Rogers has 

been used of the Lord for the blessing of others, 

it is not because of eloquence of speech, etc. 

We replied privately to these brethren, telling 
them that they should not judge of Brother 
Rogers as a servant of the Lord by his ability 
as a speaker. We assured them that his talent 
consists in his ability as a colporteur and an 
instructor and starter of other colporteurs; and 
that thus his efforts had been greatly used of 
the Lord to the blessing of many. We assured 
them that we had not sent him to England 
as a representative orator of the truth, but as 
an efficient colporteur, and one, too, who we 
had every reason to believe held clear views 
of truth and who was firmly fixed upon the 
foundation-doctrine of the ransom. We asked 
that with this explanation they receive and 
honor Brother Rogers for his colporteur-work's 
sake (1 Thes. 5:13), and that they encourage 
his use of the talent he possesses while discouraging 
his attempt to use a talent which he 
does not possess so far as his best friends can 

Feeling it to be our duty to Brother Rogers, 
as well as toward the truth, we wrote to him 
as kind and brotherly a letter as possible, explaining 
the situation, urging him to specially 
use his great gift of preaching by the circulation 
of the printed page, and advising that he 
turn the remainder of the announced London 
meetings into Bible Study Meetings and lead 
them, instead of preaching; and we enclosed 
some of the correspondence received. We 
closed the letter with an exhortation that he 
consider our love for him and our interest in 
and our appreciation of his service, and referred 
him to Psa. 141:5. 

But the effect was the reverse of what we designed. 
Whether from a lack of humility or 
whatever the reason, Brother Rogers concluded 
that all who did not appreciate his preaching 
were devoid of spirituality. As he considered 
the question, he reached the conclusion that he 
had a mission from God to change the whole 
program of harvest work: that he should come 
to Allegheny, and if Brother Russell were not 
humble enough to accept the Lord's message 

from him, then he should do all that he could 
do to stop the other colporteurs from present 
successful methods and get them started in his 
untried, theoretical and mendicant method. 

He came to Allegheny and stopped with us 
for ten days, during which time we gave him 
twenty-four full hours of valuable time, listening 
to his scheme, and endeavoring to point 
out its impracticability, telling him we had 
tried the plan in a general way before the publication 
of DAWN and TOWER-except that instead 
of depending upon others to pay the expenses, 
the Editor paid them himself. 

Brother Rogers urged that the Lord had 
sent forth the early disciples without purse or 
scrip and had provided for their necessities, 
and that without books or tracts to sell, and 
that they lacked nothing. We answered, that 
God had sent out this "harvest" truth similarly 
from house to house, and had none the 
less PROVIDED for the necessities of all who 
went forth,— although in a different manner. 

Brother Rogers urged that it did people 
good to give; that the WATCH TOWER had 
failed of its duty in not urging people to give; 
that the priests of the Jewish age lived upon 
the charity of the people— their tithes— and referred 
us to the Apostle Paul's reference to the 
Law upon the subject in 1 Cor. 9:7-11. 

We agreed that people who give most to the 
Lord's service are most blest, provided they 
give it of a grateful willing heart; but we pointed 
out the Apostle's words in the same connection 
—"Nevertheless, we have not used this power 
[to demand support] ; but [on the contrary] 
suffer all things, lest we should hinder the 
gospel of Christ." "I have used none of these 
things: neither have I written these things that 
it should be so done unto me." I "make the 
gospel without charge, that I abuse not my 
power in the gospel." ( 1 Cor. 9: 12, 15, 1 8.) 
We also showed that the priests were not permitted 

R1638 : page 108 

to squeeze the tithes from the people, 

that the people were free to do as they pleased, 

although the tenth of all increase was demanded 

by the Law. All of the consecrated are of 

the antitypical "royal priesthood" for whom 

God will provide, and who are to engage somehow 

in self-sacrifice in God's service. The 

saints are, therefore, typified by the tithe-takers 

and not by the tithe-payers; and besides, 

among them are not many great or rich 

—chiefly they are of the poor, rich in faith 

only. We assured him that we believed that 

we had done our full duty in placing before 

the consecrated an opportunity to share in the 

Lord's work through the general fund of the 

WATCH TOWER TRACT SOCIETY, used for publishing 

and circulating tracts by the million, to 

forward the translating of DAWN and Tracts in 

other languages, and to assist in colporteuring 

the DAWNS and Tracts. Those who are of a 

willing mind need no prodding and, so far as 

we know, are doing all that they can do in this 

way. We have even returned money to some 

we had reason to believe from their own letters 

were giving beyond their ability. We assured 

him that our commission from the Lord 

was not to beg, or even to "make a poor 

mouth" to thus excite pity and draw money, 

but merely to preach the gospel and leave to 

the Lord to provide (in his own way) the 

things needful for ourselves and for his work. 

But Brother Rogers was so infatuated with 
the delusion that God had given him the message 
for us that he declared that we were resisting 
God in the matter, and that he was not 
sure but that the Apostle Paul made a similar 
mistake in the method he used, as expressed in 
the verses to which we referred. 

Finding argument of no avail, we proposed 
to set aside some city, large or small, in 
which he could make a trial of his method- 
provided he would make a complete demonstration 
and not leave the city until he had 
done all the work that he thought should 
be done there. We believed that the experiment 
would prove a refutation of his theory, 
and that thus he might be convinced that it 
was not of the Lord. But he would not agree 
to this and told us that we should live by faith. 
We replied that "our sufficiency is of God," 
that the Apostle also said, "Hast thou faith? 
have it to thyself!"— that we are not to have 

R1639 : page 108 

faith in other people's generosity and endeavor 
to squeeze money from them, but to have faith 
in God and to use the means which he puts 
into our hands,— as he (Brother Rogers) had 
been doing for six years in preaching the gospel 
by the sale of DAWN. 

We bade Brother Rogers Good-bye, assuring 
him that so long as he continues in the Truth, 
trusting in the ransom, we will have a deep interest 
in his welfare, even though he take what 
seem to us less advantageous methods of work; 
that we would put not a straw in his way to hinder 

his service of the Lord in such a manner as 

his conscience would approve; and that if, when 

tried, his method shall seem in any degree to 

have divine approval we shall be glad to adopt 

any part that may seem to us compatible with 

the Lord's Word and spirit. But, meantime, 

we must demand the same liberty for our conscience 

that we accord to his. Brother Rogers 

assured us that he is still in perfect harmony respecting 

the Truth as presented in the volumes 

of DAWN, and that he will still be glad to use 

them in whatever way he may hereafter work. 

We assured him that we were glad to know this 

and that we would be pleased to supply him 

what DAWNS he might desire, at the usual low 

rate at which we supply all TOWER readers. 

We regret, however, that when he saw that 
his mission and theory did not move us from 
the method which God has so far blessed, he 
seemed somewhat bitter in spirit, and left us 
expressing his intention to see and influence 
as many as possible of the colporteurs. Hence 
the propriety of so full a resume of this matter 
for the benefit, not only of the colporteurs, but 
also of the English friends, to whom Brother 
Rogers hopes soon to return;— although no 
longer as a representative of the Tract Society, 
nor at its charges. 

"As the body is one, and hath many members, 
and all the members of that one body, being 
many, are one body: so also is Christ.... 
But now hath God set the members every one 
of them in the body, as it hath pleased him." 
See 1 Cor. 12:12-18-25-29. 

page 109 




R1639 : page 109 


II. QUAR., LESSON III., APR. 15, GEN. 37:23-36. 

Golden Text— "Ye thought evil against me, but God 
meant it unto good."— Gen. 50:20. 

In tracing the overruling providence of 
God in the lives of some of his chosen people 
of the past we find a great stimulus to 
our faith; and in the noble examples of the 
ancient worthies we should indeed find 
spurs to our zeal for God and our faithfulness 
in his service. Abraham, Isaac, Jacob, 
Joseph— how beautifully they walked with 
God! how simple and childlike their trust 
in the dark as well as in the light! and how 
earnest and sincere their devotion! 

In our last lesson, Joseph, the favorite son 
of Jacob's old age, was brought to our attention 
(a dutiful and promising boy of 
seventeen), and his prophetic dreams and 
the envy of his brethren toward him. In 
this lesson we see how that envy and hatred 
brought forth their fruits. With the exception 
of two of the brethren— Reuben and 
Judah— all were desirous of taking his life; 
but the two did not dare to openly oppose 
the rest, so they suggested other measures. 
Reuben had him cast into a pit from whence 
he intended secretly to rescue him, but where 
the others were agreeable to letting him 
die of starvation. But before Reuben could 
accomplish his purpose of rescue Judah had 
proposed his sale to a company of traveling 
merchants going down to Egypt; and to 
this they had agreed, and had disposed of 
their young brother and divided the price 
among themselves. Of this transaction 
Reuben evidently was not informed, and he 
shared his father's grief at the supposed 
death of Joseph. 

Judah's motive was apparently a double 
one— first, to ease his conscience by choosing 
the lesser of the two evils, avoiding to 
incur the guilt of his brother's blood, and 
yet desirous to accomplish the purpose of 
getting rid of him, and that at a slight profit 
to themselves. Then, in common with the 
other eight, he was willing to lie to his father 
and to make believe that Joseph was dead. 
Judah's choice of the lesser of two evils he 
may have regarded as a species of virtue, 
as the suggestion from, "Let us slay our 
brother," to "Let us sell our brother," presents 
a strong contrast. Thus men are 
often deceived by comparing a great with 
a lesser evil, or themselves one with another, 

and especially with those of meaner 
disposition, instead of with the perfect standards 
of virtue and true holiness set forth in 
the Scriptures. 

This supposed loss of a beloved son was 
another severe trial for Jacob. Evidently 
Joseph was the one in whose line of descent 
he looked for the fulfilment of the divine 
covenant. He was the eldest son of his beloved 
Rachel, and a son after his own heart, 
in whom was the reverence of God and the 
love of righteousness. The coat of many 
colors seems to have been his expression of 
this hope, which he did not seek to conceal 
from his family, being desirous and hopeful 
probably that they also would share his 
sentiments. And in Reuben's favor it may 
be remarked that of all the brethren he had 
more reason to be envious of Joseph, since 
he was the eldest son of Leah, the first wife. 
For twenty-three long years Jacob suffered 
the loss of this beloved son before he received 
the glad tidings— "Joseph is yet 
alive." Yet he faithfully held to the promises 
of God and waited for the consolation 
of Israel, and humbly developed the graces 
of meekness and patience which, in God's 
sight, are of great value. 

In the case of Joseph the trial was one of 
great severity. From being a beloved and 
favorite son, tenderly reared in his father's 
house, he was suddenly transported to the 
position of a slave in a foreign and heathen 
land. Added to this, too, were the bitter 
experience of the murderous hatred and 
cold-hearted cruelty of his brothers and the 
thought of his father's grief and loneliness, 
and that without any apparent prospect of 
ever seeing his face again, or of even hearing 
a word from him, as no railroads or telegraphs 
or mailing arrangements then facilitated 
communication between foreign nations, 
and Joseph was a servant having no 
command of time or money. 

This was surely a bitter experience for a 
young man of seventeen; but as he left 

R1639:page 110 

the scenes of his childhood and all that he 
held dear on earth, and that under such 
painful circumstances, like his father when 
he fled from Esau, bereft of every thing else, 
he took with him the staff of the divine 
promises and the principles of truth and 
righteousness under whose influence he had 

been reared, and he resolved to be loyal and 
faithful to God and to maintain his integrity 
under whatever circumstances he should 
be placed. Alas! how few young men in 
these days— nor did they in those days- 
make such resolutions, even under the most 
favorable circumstances. This is the age 
when they generally think they should be 
sowing their wild oats, of which they generally 
forget they must afterward reap the 
bitter harvest. 

While God could have prevented and 
might have interfered at any step of these 
distressing circumstances, we see that he 
did not, but that he allowed each one to 
freely manifest his disposition for good or 
for evil; yet above them all we see his overruling 
providence in turning these very 
circumstances to account in a most marvelous 
way for the furtherance of his benevolent 
designs and to the special blessing of 
his faithful servants. Thus, for instance, 
Joseph being thrown more upon his own 
resources and in contact with a new, and 
at the time the most advanced, civilization 
of the world, received a new and valuable 
education which otherwise he could not 
have received, and a discipline that developed 
manly strength, courage, tact, and firmness 
of character; while his isolation from 
all the old home associations led him to closer 
communion with God and reliance upon his 

Then, too, in the providence of God, Joseph 
was the forerunner of all Israel in the 
land of Egypt, where God proposed to give 
that entire nation a needed and valuable 
experience for four hundred years, in contact 
with the highest civilization of that 
day, yet under the humiliating circumstances 
of servitude which would tend to humble 
them, and also to teach them reliance upon 
God. Here, too, their race would be kept 
pure and distinct from others, since, as 
slaves, they could not intermarry with the 
Egyptians. And through Israel in the land 
of Egypt, not only the Egyptians, but other 
nations through them, were to learn something 
of the power and character of the true 

A very special lesson of importance to us, 
in considering the course of divine providence 
with these ancient worthies, may be 
gathered from the fact that the value of 
their experience in developing character and 
in shaping circumstances for future good is 

so manifest to us from the standpoint of the 
ends attained, while to them, as they passed 
through those experiences, they had to walk 
by faith trusting the guiding hand of God, 
where they could not trace his loving purposes. 

Abraham could not know that God would 
provide himself a lamb other than Isaac; 
and therefore it was his part to obey the 
divine command, even to the raising of the 
knife to slay his son. Jacob could not 
know how Esau would meet him in peace 
and permit him to enjoy the good of the 
land; but it was his part to arise and take 
all his house and all his goods and go to 
meet Esau when the Lord commanded. Joseph 
could not know just how all the painful 
circumstances that befell him after he 
left his father's house in search of his brethren 
were to work together for such great 
good for himself and for all his father's 
house, and for all Egypt as well; but it was 
his part to carry with him into Egypt the 
principles of divine truth and righteousness 

R1640:page 110 

and the noble example of a godly character, 
and as a servant to Potiphar to faithfully 
perform his service to the best of his ability. 
And while, like his father Jacob, he thus 
walked in the path of faith and duty, God 
could add his blessing; and we, at this end 
of the line, see the blessed results of their 
faithfulness, trust and humility. 

Just so, in the light of eternity, the past 
experiences of our lives will appear if, like 
them, we prove faithful under all circumstances 
—in the dark as well as in the light, 
in the storm as well as in the calm. As 
children of God we must all have the discipline 
of experience: let us see to it, therefore, 
that we patiently and meekly submit 
ourselves to God, taking courage from the 
noble examples of the ancient worthies, and 
from the manifestations of God's love and 
care and wisdom in making all things work 
together for good to them as he has promised 
to do for us also. 

"Leave to his sovereign sway 
To choose and to command: 

So shalt thou gladly own his way, 
How wise, how strong his hand!" 

R1640:page 111 


II. QUAR., LESSON IV., APR. 22, GEN. 41:38-48. 

Golden Text— "Them that honor me I will honor."- 
1 Sam. 2:30. 

In Egypt we find Joseph making the best 
of his new and trying circumstances. Having 
resolved to look upon the brightest side 
of things and to act upon the right side, he 
trusted in God and was cheerful and faithful 
in all his duties, whether they were 
agreeable duties or not. He acted thus, not 
from policy, but from principle— because he 
loved righteousness and desired the approval 
of a righteous God. 

His faithfulness soon won his master's 
confidence; "and his master saw that the 
Lord was with him, and that the Lord made 
all that he did to prosper in his hand;... 
And he made him overseer over his house, 
and all that he had he put into his hand." 
And when, after some ten years of faithful 
service here, he was falsely accused and cast 
into prison, "and he was laid in iron and 
his feet were hurt with fetters" (Psa. 105:17,18), 
with a clear conscience and a sense 
of the divine approval he determined to 
make the best of that situation also; and 
there too "the Lord was with him and 
showed him mercy, and gave him favor in 
the sight of the keeper of the prison;" and 
there, without any prospect of release, he 
remained faithful to God and duty for three 
years, when suddenly, the purposes of this 
discipline and proving having been served, 
God set before him an open door. He did 
not take him out of prison, but in pursuance 
of the pathway of benevolent helpfulness 
to others he led him out. 

Wherever Joseph was, and no matter 
what were the circumstances, he did what 
was right and made the best use of the situation; 
and his faithfulness in all the little 
things prepared him for larger and wider 
fields of usefulness. He was rightly exercised 
by the experiences of life. He was 
kind both to the thankful and to the unthankful, 
generous to the mean as well as 
the noble, not allowing the injustice and 
harsh treatment which he received from 
others to harden his heart. And in all his 
course we see no signs of distrust in God 
or of complaining. In his trials he simply 

clung closer to God and took comfort in 
the manifestations of his favor, while he 
trusted where he could not trace him. 

When God showed to Joseph the interpretation 
of the dreams of the butler and 
baker in prison, he recognized the favor as 
from God and thought he saw in the circumstance 
an open door to liberty once 
more. But the ungrateful butler forgot his 
benefactor, and for two years more he remained 
a prisoner. Then the door was 
swung open— this time, not only to freedom, 
but to honor and advancement, and Joseph 
was prepared to enter. His suggestion to 
Pharaoh of a wise course in view of the predicted 
famine was an evidence not only of 
his faith in God but also of a keen, active, 
business turn of mind. He thus taught that 
men should act upon their faith promptly 
and without wavering; and when he was 
chosen to pilot the nation through the 
threatening dangers of their future, he showed 
his great executive ability and his faithfulness 
there also. In this he was partly 
favored by inheritance from his father; but 
much was added to that by his own energy 
and force of character. All the open doors 
to usefulness and honor are of no avail if 
we lack the energy and force of character 
to enter them and to carry forward successfully 
the enterprises to which they lead. 
Faithfulness, purity of character, nobility of 
purpose, energy, courage, acquired skill, 
piety and self-discipline are all necessary 
to a successful life from God's standpoint. 

Joseph's exaltation to the throne of Egypt, 
where he was second only to the king, may 
be regarded by some as the full reward of 
his faithfulness. But evidently Joseph did 
not so regard it. He still had respect to 
the promises of God: he did not lose his 
head and become puffed up with pride on 
being elevated from the position of a slave 
and a prisoner to a royal throne, but with 
the same steady dignity that characterizes 
a true man, he quietly went about the business 
of his new office with the same energy, 
competency, and faithfulness that had characterized 
him as a slave and as a son and 
brother in his father's house. His long acquaintance 
with God, especially under the 
discipline of adversity, had made him humble, 
and the graces of character grew beautifully 
in his prepared heart. But the throne 
of Egypt had never been the goal of his 
ambition; for, like Abraham and Isaac and 

Jacob, he looked for the heavenly city, the 
Kingdom of God. There was his treasure 
and there was his heart, and from thence 
he drew the inspiration of his noble life; 
and the court of Egypt was esteemed only 
for its privileges of helpfulness to others. 

R1640:page 112 


page 112 

DEAR TRACT SOCIETY:-Enclosed please find 
$5.00, which is to be applied on my "Good 
Hopes." It is more than I thought I would be 
able to send, and I am truly glad of it. I only 
wish it were many times more. I have thoroughly 
tested all the Tract Society publications, 
and never feared to place them in any one's 
hands; for they stand on the true foundation, 
and besides are easily comprehended. I have 
been an advocate of these publications for 
nearly thirteen years, and I like Brother R's 
method. He has never yet bewildered or mystified 
my mind, and I feel satisfied with his 
exegesis on Bible subjects. I believe MILLENNIAL 
God's agents for disseminating the truth; and 
may the Father's blessing go with both the 
Editors and the publications. Yours in love 
of the truth, MRS . B . F. MILLER. 

R1640:page 112 

DEAR SIR:— I send you a brief sketch of the 
life of Mrs. Lucretia Mead, who was an earnest 
Christian, a great reader and a deep thinker. 
She died last August at the ripe age of ninety. 
All her life she studied to find justice combined 
with mercy in the old orthodox theologies, 
but failed utterly. And consequently she was 
unhappy. About ten or twelve years ago a 
copy of the TOWER was sent to the postoffice 
of which my father was postmaster. He took 
the liberty to send the paper to her. She read 
and reread it, and then sent for the paper for 
a year; and we have taken it ever since. 

If you could have seen her study your books 
and papers, and compare them with the Bible, 

and heard her exclaim, "It is truth! It is 
truth;" and then, raising her eyes to heaven, 
as it were, praise God for sending her those 
truths, as I have seen and heard her do, you 
would praise God, too, for being the means 
of so much happiness. Then to see and hear 
that aged mother teach her children (gray-headed 
men and women) and grand-children 
and great-grand-children was a sight or rather 
an experience few families have witnessed. 
She used to wonder why God let her live so 
long. I told her I firmly believed God intended 
her to live in order that four generations 
at least should be made acquainted with 
these truths through her. 

And so she died, every faculty clear to the 
last; and we all bless God for your teachings, 
through Christ, brought to us through grandmother. 

Yours sincerely, MRS. E. M. YOUNG. 

on your valuable time, not to ask questions 
or to make complaints, but to tell you 
the joy I feel, and the hope that daily grows 
stronger within me. I have at last been able 
to do something for Him, in his blessed cause. 
I have been the means in his hands of supplying 
"meat" to some truth-hungry souls, and 
feel that I have His approval in so doing. True 
it is, that I have accomplished little; but that 
little gives me great encouragement and stimulates 
me to press onward in the good work. 

Until lately, I have been more or less in 
darkness; that is, trying to see through the 
gloom in which I was enveloped, knowing that 
something better lay beyond, yet failing continually. 
Now I am commencing to see more 
clearly. I was an idle laborer in the vineyard; 
now I trust I am becoming a worker. True, 
my work is small, but who knows, but our dear 
Lord, how far it may extend. If one can bring 
the Truth to four, what may those four do. As 
to myself, I am daily putting the old self under. 
The work is slow, but is progressive, evil is continually 
with me and sometimes gets the better 
of me, but it is dying slowly and surely. What 
used to be severe trials are now almost nothings. 
I look to Him and put my trust in Him, 
knowing he is working all things together for 
good. All I regret is lack of opportunity to 
do more in His service. The time, I know, is 
short; hence my impatience. With love to all 
your workers and yourself and helpmate, I remain, 
Yours in hope, W. F. POTTER. 

has reached me, and oh! it is fine! My heart 
goes out to you and yours in the work you are 
doing in spreading real good news, and when 
I think of the multitudinous vexations which 
must continually harass you. 

In reference to your appointment of a committee 
to examine MS. sent in for publication, 
for my own part I hope it will soon have to be 
dispensed with because of lack of work. In 
reference to others publishing, I always feel if 
the same means, time and energy were put forth 
in circulating already published articles from 
the TOWER office (which are certainly published 
at a much lower rate), how much more good 
would be done! This is still my feeling; and 
I do not feel one whit able to write (much less 
publish and circulate) anything to exceed what 
comes out from time to time. Accept much love. 

Yours in our Lord, F. B. UTLEY. 

page 114 









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R1641 :page 114 


--MATT. 26:40.-- 

Little did we suppose, when writing for our 
last issue the article, "Watch and Pray, Lest 
Ye Enter into Temptation," that the admonition 
was so greatly needed by you all, and 
especially by the Editor and his faithful co-workers 
in the service here. Suffice it here to 
say that the Adversary has been busy concocting 
a dark conspiracy in the hearts of some 
who should be "true yoke-fellows," but who 
are proving themselves to be "false brethren," 
similar to some mentioned by the Apostle in 
2 Thes. 3. 

Brethren and Sisters, watch and pray yet 
more earnestly for yourselves and for us; for 
assuredly the Adversary opposes us all, more 
and more, at every step. In all probability 
the Church's path will grow narrower and more 
difficult as the Master's did, until, like his, it 
shall reach a Gethsemane and a Golgotha. 
The same thought is illustrated in the career 
of John the Baptist-pointed out in M. DAWN, 
VOL. II., pp. 260-262. 

The severest feature of the present trial is 
that it is the work of "false brethren." It enables 
us to appreciate our Lord's "contradiction 
of sinners against himself"; and we are 
not weary nor faint in our minds. We have 
not yet resisted unto blood— death. We are 
looking away to Jesus, the author of our faith, 
who in due time, we trust, shall be the finisher 
ofit.-Heb. 12:2-4. 


It is becoming quite popular with all sorts 
of people— religious and irreligious— to point 
to Jesus of Nazareth, our Redeemer and Lord, 
as a great and wonderful teacher; and therefore 
it need not surprise us to find that a similar 
sentiment is springing up amongst the Jews. It 
will prepare the way for their ultimate acceptance 
of him— when the Kingdom is his, and he 
is the governor among the nations.— Psa. 22:28. 

The following extract from The Overland 

Monthly is by a Jew— Jacob Voorsanger— and 
gives evidence in the direction named. He 

"Shorn of all theological attributes, divested 
of his Greek garments, disrobed and appearing 
in the strong light of history, the majestic 
character and figure of the Nazarene are 
intelligible enough to a Hebrew. A son of 
his people, his heart aflame with great intents, 
his ambition wholly to restore the law, his 
dream that of the prophets, to bring the kingdom 
of heaven to the children of earth, he 
preached a Millennium to men engaged in 
quarrels and contentions. If he failed, if his 
life paid the forfeit, it was the sorrowful consequence 
of troubled times. But his teachings, as 
they appear upon the face of his book (not as 
they are interpreted by metaphysicians), are the 
genuine echoes of the holy things propounded 
by old prophets. A life led in harmony with 
such teachings, the same teachings given to 
Israel in the law and the prophets, must needs 
be pure and holy. This much we understand. 
Why cannot all the world thus read these 
teachings, and thus, to quote the great words 
of Sir Moses Montefiore, 'remove the title page 
between the Old and New Testaments.'" 

page 114 


These are supplied to TOWER subscribers at 
25 cents per copy or, when taken in packs of 
five, ten or twenty of any one volume, at the 
Colporteur rate, 15 cents each;— this to facilitate 
loaning and giving, so greatly enjoyed by 
those who receive the truth in the love of it. 
On account of extra postage the foreign rate 
will be five copies for $1.00. 

R1641 :page 115 

VOL. XV. APRIL 15, 1894. NO. 8. 


"Our Savior Jesus Christ. ..hath abolished death, 

and hath brought life and immortality to light 
through the gospel. "--2 Tim. 1:10. 

THE doctrine of the endless torment of the 

wicked is built upon the theory that they 

and all men are immortal creatures;— that 

somehow and somewhere all men became possessed 

of a power to live always;— that they 

cannot rid themselves of life, even should they 

so prefer; and that even God, their Creator, 

has done a work in creating them that he 

could not undo if he so desired. 

This hypothesis, if conceded— and it is very 
generally accepted— becomes the basis for a 
certain sort of logical reasoning. We are assured 
that since all men are immortal they 
must all live somewhere and under some conditions; 
and that since God has promised a 
reward to the obedient and a punishment to 
the disobedient, the immortality of the righteous 
will be spent in bliss and the immortality 
of the sinners in misery. 

Our first question should be, Is the above 
hypothesis, the foundation of this view, correct? 
Is it true that God who has the power 
to create has not the power to undo his work, 
and destroy man? Reasoning on the subject, 
before going to God's Word to see what he 
says about the matter, we should say that there 
must be some mistake about this hypothesis— 
that it is less difficult to destroy than to create 
a being; and that he who created all things 
must be "able to destroy both soul and body" 
should he so desire, as also saith the Scriptures. 
-See Matt. 10:28; Jas. 4:12. 

Our reasoning further would be that, since 
God's character is both just and kind, if he 
had not had ability to destroy his creatures 
if unsatisfactory (if when once created they 
must live on regardless of their own well-being 
or the well-being of others, and 
must therefore spend an eternity of misery, 
in separation from the holy and in confinement 
with others of their own miserable and 
sinful disposition), then God would have been 
much more careful as to who got life at all, 
and as to the circumstances and conditions of 
birth and parentage. We hold it would be 
discreditable to God's justice, wisdom, love 
and power to assume that he would permit ignorant 
and depraved parents to bring forth ad 
libitum a depraved offspring, mentally, morally 
and physically degraded and weak, if those 
creatures must spend an eternity somewhere, 
and if the chances were, as is generally supposed, 
a thousand to one against their everlasting 


But we do not wish to rest our faith upon 
human reasonings,—either our own or those 
of others— while we have the Bible, God's inspired 
revelation, to give us positive information 
on this important subject. In it, and in 
it alone, God has revealed his character, his 
plan and his power to execute it. 

Before going to the Scriptures, however, it 
will be well for us to make sure that we have 
the correct conception of the meaning of the 

R1641 :page 116 

words immortal and immortality. Although 
these are English words, we believe that the 
majority of English speaking people do not 
realize their full import. They suppose them to 
mean merely everlasting life. This, however, 
is a great mistake; for, according to the Scriptures, 
some will have everlasting life who will 
never have immortality;--nay, they expressly 
tell us that many, "a great company," will 
enjoy an everlasting existence, while but few, 
"a little flock," will be made immortal. 

The term Everlasting Life simply describes 
an existence which will never cease. It may 
be supported by food and drink and other 
necessary conditions, but it simply means that 
life will continue forever. This everlasting 
life may belong to both mortal and immortal 
beings, the only difference being that to the 
former it is granted through certain conditions 
upon which it depends for support, as for instance, 
light, heat, air, food and drink, while 
in the latter it inheres independent of all 

The term Immortality describes an existence 
which, therefore, cannot cease, being proof 
against death. It is an indestructible existence, 
not dependent upon food and drink or conditions 
of any kind. It describes an existence 
which needs no refreshment or supply— possessed 
of inherent life. 

If these definitions be accepted as correct 
(and they cannot be successfully disputed), 
then all opposition to the Scriptural teaching, 
that Immortality is not an inherent and natural 
possession of humanity, but a prize offered 
to a special class of overcomers, should cease; 
because opposition generally springs from the 
supposition that the denial of natural human 
immortality means a denial of any future life, 
and implies that a man and a brute are alike 
in death— without hope of a future existence. 
We are glad that we are able to thus remove 

at once the prejudice which hinders so many 
from a candid examination of the Scriptural 
teaching upon the subject. 

Having carefully studied all that the Bible 
has to say upon this topic, we will first assert 
what its teachings are, and afterward give the 

The Scriptures assert that this very high order 
of existence (which we men cannot fully comprehend), 
this life without food or other means 
of supply—inherent life, Immortality— was originally 
possessed by the Heavenly Father only. 
He alone has it without derivation from another 
as a gift or reward. All others, therefore, 
who ever will attain to this highest order 
or degree of existence, will obtain it as a reward 
or gift, and will then possess the divine 
nature, in which nature, alone, Immortality 

Angels no more possess immortality than do 
men; for, although they possess the divine image 
and likeness (as do all of God's intelligent 
creatures), they are not partakers of the divine 

R1642:page 116 

nature;— theirs is angelic nature, as man's is 
human nature. True, there is no dying among 
the angels as there is among men, but neither 
would men die if it were not for the penalty 
of sin, under which all men came by father 
Adam's disobedience, and from which all of 
them, who will accept the terms of the New 
Covenant, will shortly be set free. (Isa. 61:1.) 
But that angels could be destroyed, as man 
has been, is fully substantiated by God's dealing 
with Satan, who, before he sinned, was an 
angel of light, a son of the morning— one of 
the earliest creation. (Isa. 14:12.) Both in 
literal and symbolic language the Bible declares 
that Satan is to be destroyed;— which 
proves conclusively that he and other angels 
do not possess that exclusively divine attribute 
of inherent life, Immortality. 

And the Scriptures assure us that even our 
great Redeemer, who was the very first and 
chief of God's creatures, "the beginning of 
the creation" of God, and by whom angels 
and men and all other created things were 
made (Rev. 3:14; John 1:3; Col. 1:15-17; 
Heb. 1:2; Eph. 3:9), and who consequently 
was next to the Father in honor and glory and 
power,— even he did not possess this wonderful 
kind of life, this essentially divine quality, 
until after his resurrection from the dead, after 
he had given himself as man's great sin-offering, 

once for all and forever. Then, as a reward 
for his perfect obedience to the Father's will and 
plan, even unto death, he was highly exalted 

R1642:page 117 

and given a name above every other name. 
His obedience to the divine will proved him 
an overcomer of evil in the highest degree, and 
he was honored with a seat with the Father 
in the throne or dominion of the Universe. 
Among the other favors conferred upon our 
great Redeemer after his sacrifice and at his 
resurrection was this divine quality of having 
"life in himself," not dependent on supplies 
of food, etc., the gift of Immortality. 

Indeed, if our Redeemer had possessed this 
kind of life before, he could not have been our 
Redeemer; for he could not have died for us. 
To any one possessing immortality, suffering 
and death are impossible. Thanks be to God 
that Christ died for our sins— once for all. 
But he will never die again: he is now immortal 
and cannot die. "Christ being raised 
from the dead dieth no more: death hath no 
more dominion over him. "—Rom. 6:9. 

With these views of the exclusiveness of this 
quality of being called Immortality, and seeing 
that it is essentially a quality of the divine 
nature only, it may well cause us surprise to find 
it promised or offered to any creature— angel 
or man. Yet we do find it not only given to 
our resurrected Lord Jesus, but offered also to 
a particular class of men, within a special period 
of time, under certain conditions and for a 
special purpose in the divine plan. 

God's purpose is clearly stated in connection 
with the text at the head of this article, 
thus: "God. ..hath saved us, and CALLED 
US WITH A HOLY CALLING; not according to our 
works [or past evidence of worthiness], but 
which was given us in Christ Jesus before the 
world began, but is now made manifest by the 
appearing of our Savior Jesus Christ, who hath 
abolished death and brought LIFE and IMMORTALITY 
to light through the gospel."— 
2 Tim. 1:8-10. 

God's purpose was to make a "new creation," 
of his own nature— the divine nature— of which 
new creation his Beloved Son, our Lord, was to 
be the chief or head, next to himself. God's purpose 
was that this new order of beings should be 
selected from among the human order; not that 
the human family had specially pleased God in 
works, or in any other manner had merited 

this honorable preference; but of his favor he 

purposed it so. And it is in the carrying out 

of this purpose that our Lord Jesus has already 

been manifested, and that by his obedience 

he has not only secured to himself the 

Father's favor and his own exaltation to the 

divine nature and glory and honor, but by the 

same act of obedience, even unto death, he 

has opened the way to two things; viz., life and 

immortality. Life, everlasting life, is opened 

up to the world in general; and each member 

of the race may secure it by conformity to the 

terms of the New Covenant: and immortality 

is brought to light for the special class, the foreordained 

Church, which, according to God's 

purpose and wonderful favor, is now being 

called, and tested, and selected, for participation 

in the divine nature and association in the 

divine plan, as heirs of God and joint-heirs 

with Jesus Christ, their Lord and Redeemer. 

Observation and reflection teach us what the 
Scriptures expressly declare; namely, that the 
requirements of character for that high position 
are exacting, the way to that great exaltation 
narrow, difficult, and that few of the many 
called will win the prize, make their calling 
and selection sure (by full and hearty obedience 
of mind) and become partakers of the divine 
nature. The overcomers who will sit with 
Christ in his throne, as he overcame and was 
associated with the Father in his dominion, 
will be but "few," a "little flock." Not 
many great, mighty or noble, according to the 
reckoning of this world, will be chosen; but 
the humble and meek, rich in faith.— 1 Cor. 1:26; 
Jas. 2:5. 

Some of the Scriptures upon which the foregoing 
statements are based are the following: 
Showing that God is the only original possessor 
of Immortality, 1 Tim. 6:15,16. Showing 
that to Christ has been given this quality of 
having "life IN HIMSELF," not needing further 
supply, John 5:26. Showing that each one 
of the faithful, overcoming Church, Christ's 
bride and joint-heir, is to share the same gift, 
a well-spring of life in himself, springing up 
everlastingly, John 4: 14. But each must run 
a race and win it as a prize, as did their 

R1642:page 118 

Master and Captain, the Lord Jesus. (Rom. 2:7; 

1 Tim. 4:10; 1 Cor. 9:25; 2 Pet. 1:4-7,8,10.) 

And such shall have part in the same 

kind of a resurrection that Christ experienced, 

Phil. 3:10,1 1. His was the first or chief resurrection, 

to the highest station; and, as his 

"body," they will share with him that first or 

chief resurrection to glory, honor and immortality, 

and over them consequently the second 

death will have "no power," Rev. 20:6. That 

this class will obtain this inherent quality of the 

divine nature (immortality), and be like their 

Lord, is clearly stated by the Apostle in his 

description of their resurrection, the "first resurrection," 

"the resurrection of the dead," 

1 Cor. 15:42-44,50-54. (The word incorruptible, 

when applied to being, existence, is of 

similar significance to immortal). The exceeding, 

great and precious promises of God, by 

which these are called or begotten, are incorruptible 

seed, and wherever retained and 

nourished will develop into being of the divine 

nature, 1 Pet. 1:23 and 2 Pet. 1:4. These citations 

include all the uses of these words, immortal, 

immortality, incorruptible and incorruption 

in the Bible;— in the original as well as in 

the English language. 


Whence then came the popular notion that 
all human beings possess immortality, innately, 
inherently? Evidently it came not from 
the Bible; for, as we have seen, the Bible 
teaches the reverse, that God alone had it as 
an inherent quality, and that he has offered it 
as a gift to but a small and very select class. 
Nay, more, the Bible distinctly declares that 
man is mortal, that death is possible to him. 
(Job 4:17; Deut. 30:15; Rom. 6:12; 8:11; 
1 Cor. 15:53; 2 Cor. 4:1 1); and more, that 
he has passed under its sentence (Rom. 5:12); 
that his only hope is in a resurrection, 
a re- vitalizing or re-creation from the dead; 
and that an everlasting continuance of life may 
be had only upon the condition of full obedience 
to the divine requirements.— 1 Cor. 15:17,18,20,21; 
Rom. 5:18,19; Acts 4:2; 17:18; 

Scanning the pages of history, we find that, 
although the doctrine of human immortality 
is not taught by God's inspired witnesses, it is 
the very essence of all heathen religions. Savage 
tribes in every quarter of the earth believe 
the doctrine, and from their tribal traditions 
have held it from time immemorial. It is not 
true, therefore, that Socrates and Plato were 
the first to teach the doctrine: it had an earlier 

teacher than either of them, and a yet more 
able one. They, however, polished the doctrine, 
as long held by the Greeks, and made a 
philosophy out of it, and thus made it the more 
seductive and acceptable to the cultured class 
of their day and since. 

The first record of this false teaching is 
found in the oldest history known to man— 
the Bible. The false teacher was Satan. "He 
was a liar from the beginning [not from his 
beginning, but from the beginning of man's 
experience— from Eden] and abode not in 
the truth." He used this false doctrine in 
tempting mother Eve to wilfully and knowingly 
disobey God's command. God had said 
to Adam and Eve that the penalty of disobedience 
would be death. Satan's denial of this, 
saying, "Ye shall not surely die!" was practically 
saying that God could not destroy 
them after having created them. It was practically, 
therefore, the first affirmation of the 
doctrine of inherent, human immortality. And 
this is the teacher who has blinded and confused 
all nations and peoples upon this subject. 
Himself and his agents and coadjutors, the 
fallen "angels who kept not their first estate" 
(Jude 6), have taught the world this lie, in the 
same manner that they attempted to teach 
Israel,— by dreams and by necromancy,— by 
personating their dead friends, through "spirit-mediums" 
of modern times. 

During the Jewish age God guarded his typical 
people against those delusions and lying 
spirits of devils, assuring them that "the dead 
know not any thing"; that "his sons come 
to honor and he knoweth it not, and to dishonor 
and he perceiveth it not of them"; for 
"there is no work, nor device, nor knowledge, 

R1643:page 118 

nor wisdom, in the grave whither thou goest." 
-Job 14:21; Eccl. 9:5,10. 

R1643:page 119 

The following references will show clearly 
the Lord's attitude on this subject during the 
period of typical Israel's favor; viz., Deut. 18:10-12; 
Lev. 19:31; 20:6; 2 Kings 21:6; 23:24; 
Isa. 8:19; 19:3; 29:4; 1 Cor. 10:20; Jas. 3:15; 
2 Tim. 3:8. In God's dealing with the 
Gospel Church, as we have already seen, he 
guarded them against the error by setting before 
them the true and only hope of everlasting 
life and of immortality; bringing BOTH to 

light in the gospel; showing that life everlasting 
would be given only to faithful, obedient 
men as a reward at the resurrection, and that 
immortality would be bestowed as a favor upon 
a little flock, the special "overcomers" of 
this Gospel age. 


These "seducing spirits and doctrines of 
devils," so successful over the entire world in 
all past time, the Lord advises his people, will 
be specially active and specially seductive in 
form in the close or "harvest" of this Gospel 
age. "Now the spirit speaketh expressly that 
in the latter times some shall depart from the 
faith, [through] giving heed to seducing spirits, 
and doctrines of devils speaking lies in 
hypocrisy." (1 Tim. 4:1.) We are also forewarned 
that this "hypocrisy" consists in personating 
messengers of light ("angels of light" 
—2 Cor. 11:13,14), and affecting to bring in 
"new light." 

Among the barbarians, steeped in ignorance, 
there is no need of new light— they are left 
asleep. But amongst the enlightened and civilized 
(despite his blinding influences, 2 Cor. 4:4), 
thought and investigation are being 
aroused; and there Satan is kept busy. Among 
such necromancy and incantations will not do; 
their intellects are too alert to be much or 
long hoodwinked by these. Even the finer 
deceptions of Spiritism (with its manifestations 
of superhuman powers through rapping, tipping, 
writing and speaking and impersonating 
mediums with familiar spirits, which it claims 
are for the purpose of proving human immortality), 
are too gross and senseless to deceive 
and captivate God's consecrated ones, the very 
class Satan is most anxious to stumble. Consequently 
there are changes in progress,— new 
garments of "new light" are assumed continually, 
and every feature of present truth sent 
by God to "the household of faith," as meat 
in due season, is promptly counterfeited, in 
order "to deceive if it were possible the very 

But it is not possible to deceive those whose 
faith in God is fixed in Christ— who are trusting 
in the merit of Christ's great redeeming 
sacrifice and whose hearts are wholly consecrated 
to the Lord's service. Such "shall never 
fall"; but all others are to be separated from 
the true, and God permits, yea, using Satan's 

wrath to work out his own plans, he may be 
and is said to send the strong delusions which 
are now perplexing all whose faith is not 
founded upon the rock Christ Jesus, and who 
have not already put on the whole armor of 
God, supplied in his Word. All who have 
failed to receive the truth in the love of it, but 
take pleasure rather in the error and serve 
error, God wills shall be deceived by these 
"doctrines of devils," that thus their condemnation, 
as unfit for a share in the Kingdom, 
may be manifested.— See 2 Thes. 2:10,1 1; 
and WATCH TOWER, April '91. 


Among the popular and more refined devices 
of the great Adversary are Christian Science 
in its various schools and with slight differences 
and Theosophy. These on the outside, 
together with the evolutionary and anti-Biblical 
theories inside the nominal churches, 
called Higher Criticism, advanced thought, 
etc., are rapidly tearing to fragments all of 
truth that the poor nominal churches ever held. 
These all bear the distinctive marks of the 
"father of lies." They all with one consent 
declare man to be immortal. 

The assumedly wise "Higher Critics," who 
claim that the writers of the Bible were less 
learned, less wise and less inspired than themselves, 
and hence that their writings should be 
regarded only as well-meant "old wives fables," 
claim that man is "falling upward"-- 
evolving from a state or condition of low degradation, 
perhaps from a monkey or even a 

R1643 : page 120 

tadpole state, up to the divine nature, by virtue 
of inherent immortality. 

Christian Science is wholly a misnomer; for 
it is devoid of scientific elements, and merely 
prefixes the name Christian to destroy and deceive 
God's people; for to them Christ was 
not a Savior, nor was a savior needed: he was 
merely a good man, a Christian Scientist who 
but imperfectly understood the new science 
which he introduced, but which in these 
latter times has been perfected and fully set 
forth by Mrs. Doctor Eddy of Boston, Mass. 
As expounded by its various schools it teaches 
the immortality of all things, and has for its 
trade-mark, so to speak, the expression, "All 

is life, there is no death!" Thus they speak 
Satan's falsehood, "Ye shall not surely die." 

The various shades of Universalism unite in 
the same conclusion. Some hold that man 
evolved from a tadpole or ape, some that he 
was poorly made and a very bad likeness and 
not at all the image of God, and declare that 
he was like "a half-baked cake;" but all unite 
in the belief that all men are being evolved to 
perfection and the divine nature, and assure 
all in Satan's very language, "Ye shall not 
surely die." 

And, finally, we have Theosophy— the latest 
nonsense to appeal to the cultured and aesthetic, 
but really blind and naked and hungry in 
the nominal churches. (Rev. 3:17.) It comes 
forward as the newest and most polished form 
of religious thought; but those versed in ancient 
and medieval history know that it is, in 
its very essence, a revival of the central thought 
of Hindooism, and in many particulars the delusion 
of the so-called German Mystics. Theosophy 
holds that "all things are of God" in 
the absolute and ridiculous sense. It holds that 
all finite existences were effluxed or thrown 
off from one Infinite Being; that these effluxed 
beings— angels, men, beasts and birds and 
devils— being portions of deity are immortal 
and (as Satan has always taught) "shall not 
surely die." Following the philosophy of Socrates 
and Plato (while denying these as the 
authors or even the burnishers of their doctrine, 
and claiming that Socrates and Plato got the 
information as they now get it direct from 
God, by communion and intuition), it claims 
that man not only will live forever future, but 
that he has lived forever past. It appeals 
to the weak-minded with the question, "Have 
you never seen places that seemed strangely 
familiar the first time you visited them? Those 
were places you had seen before your present 
existence began." And, as of old, Satan may 
sometimes assist a sluggish imagination with a 
dream. It holds that death is not death, 
but a new birth, and that each individual will 
be reborn again and again until he has developed 
sufficiently the divine nature, and then 
he will be reabsorbed into God for eternity. 

It professes to be based upon neither theology 
nor philosophy. The word Theosophy is 
defined by its advocates to mean the Religion 
of Wisdom. It claims that its wisdom is divine, 
resulting from direct intuition and communion 
with God. Consequently, it rejects 
philosophical reasoning, and revelation such 
as the Scriptures, as hindrances to true wisdom. 

Instead of accepting and using the revelation 

which God has provided— the Bible— and therefrom 

learning of the character and will of God 

and bringing their wills and actions into harmony 

with the spirit of its teachings, these 

have rejected the wisdom of God (Rom. 1:18-21; 

1 Cor. 1:18-21; 2:9-16) and substituted 

the vain imaginings of their own imperfect 

minds— holy meditations. "Professing to be 

wise, they become fools" was written, by divine 

authority, of a similar class.— Rom. 1:21,22. 

Claiming to reject all revealed religion, and 
ignoring doctrines entirely, Theosophy professes 
to be the religion of cause and effect- 
that sooner or later wrong doing will react 
upon the wrong doer, bringing its penalty; 
and right doing bringing its reward. Like the 
recent World's Parliament of Religions, it 
places Christ and Moses on a parity with Confucius, 
Plato and Socrates— as world-teachers. 
It is ready to quote from the Bible or from the 
Koran any fragment which can be turned to 
account in its own support, but it does not 
regard any book or man as specially inspired 
authority. It professes to be the patron of 
every noble trait and every benevolent design, 
and is willing to class as Theosophists all 

R1643 : page 121 

popular people. It favors alms-giving and 
good deeds, so done as to be seen of men. 

Theosophy is, therefore, as it claims, preeminently 
suited to the sentiments of the majority 
of the wise children of this world who 
do not appreciate either their own imperfection 
or the Lord's mercy in Christ. They 
say, "I want no one to pay my debts for me. 
I expect to pay for myself the penalty of my 
sins— if I commit any." All such are just ripe 
for Theosophy. Indeed, the entire "Christian 
world" is ready to leave its former confused 
creed-mooring and to set sail, with Theosophy 
for pilot and good works for motive power, 
to reach a haven of rest and happiness, if 
there be such a haven;— for many of them 
doubt it. Alas! how the ignorance of God's 
Word and plan and the present confusion of 
the nominal churches paves the way for this 
great falling away from the cross of Christ to 
"another gospel"— which is really no gospel. 
-Gal. 1:6,7. 

Of course none of these delusions have any 
use for the doctrine of the cross of Christ— 
the "ransom for all"— or its testimony in due 
time, now or hereafter. No; the Bible doctrine, 

of a ransom past and of a future restitution 
as a consequence, finds no place in any of 
these theories. Those who hold with Satan, 
"Ye shall not surely die," of course can see 

R1644: page 121 

no more sense in giving a ransom for a creature 
who is "falling upward" or being evolved 
from lower to higher conditions, than they 
could feel sympathy with a restitution which 
would bring them back to their "former 
estate," since according to their false theories 
this would mean the undoing of all the progress 
of six thousand years of evolution.— Compare 
Acts 3:19-21; Ezek. 16:53-55. 

These are some of the foretold "strong delusions" 
of our day. They are not actually 
strong or powerful— on the contrary they are 
very weak— but they have great power to delude 
many, because few are "weaned from the 
milk" (Isa. 28:9); few in the nominal church 
are mentally or spiritually out of their swaddling 
clothes; few have even used the milk of 
God's Word and grown thereby to the use and 
appreciation of the strong meat of present 
truth which is for the developed men in Christ. 
(Heb. 5: 13,14.) It is not surprising to us, therefore, 
that those whom Spiritism and Swedenborgianism 
did not affect are now being gathered 
into Christian Science and Theosophy, 
the later developments of Satan's cunning. 

The strength of these delusions lies in the 
errors mixed with the truths held by Christian 
people; and among these errors none is more 
injurious or better calculated to open the 
heart and mind to these delusive and destructive 
errors than the general belief of the first 
lie— "Ye shall not surely die"— a failure to 
understand the Bible doctrine concerning life 
and immortality brought to light by our Lord 
Jesus, through his gospel of salvation from sin 
by his ransom sacrifice. Every error held obscures 
and hinders some truth; and we have 
come to a place where every child of God 
needs all the panoply of truth— the armor of 
God. He who has not on the whole armor of 
God is almost sure to fall into error in this 
evil day. Who shall be able to stand? None, 
except those who are building up their most 
holy faith with the precious promises and doctrines 
of God's Word. 

The advocates of these doctrines are surprisingly 
alert everywhere— especially in this 
country where thought is most active and 
where liberty often means license,— and hundreds 

and thousands are embracing these errors 
as new light. The extent of their success 
is not yet apparent to very many; for their 
success lies in making a still hunt for their 
prey. They are to be found in almost every 
congregation of every denomination— especially 
the more cultured; and the "angel of 
light" feature is seldom neglected. The nominal 
church is already permeated, leavened, with 
these false doctrines; and they are spreading 
so rapidly that the Scriptural prophecy, that 
a thousand shall fall from the faith to one who 
will stand faithful, will soon be fulfilled and 
demonstrable. (Psa. 91:7.) The doctrine of 
the ransom, the cross of Christ, is the test. 
Already a large proportion of the nominal 
church disbelieves in Christ's death as their 
ransom or corresponding price, and have taken 
what is rapidly coming to be considered the 

R1644:page 122 

advanced position, that Jesus was merely AN 
EXAMPLE for us to follow, not also our redeemer. 

From the Scripture teaching upon the subject 
we cannot doubt that these deceptions 
will grow stronger and that even greater demonstrations 
of superhuman power will be permitted 
them— that all except the very elect 
may be stumbled. (Matt. 24:24; 2 Pet. 1:10.) 
The doing of wonderful things is an old trick 
with Satan. And if disease and death are to 
a considerable extent under his control (See 
Job 1:12; Heb. 2:14), why might he not in 
an emergency reverse the method and do some 
healing of diseases, thereby to re-establish his 
errors, and re-blind some whose eyes of understanding 
have been gradually opening, under 
the light of the Millennial day dawn? We 
believe that he is adopting this policy, and 
that he will do so yet more. And we believe 
that our Lord's suggestive inquiry was prophetic 
of this, when he said, "If Satan cast 
out Satan, he is divided against himself: how 
then shall his kingdom stand?" (Matt. 12:26.) 
So now when Satan's Kingdom is about to 
fall, it will be his effort to support it by many 
wonderful works done by his unknowing as 
well as by his wilful agents, falsely and in the 
name of Christ. 


Theosophists introduce their views with the 

true suggestion that,— "The various Christian 
religions have no prospect of converting the 
world to Christ through their creeds, which 
antagonize each other, and what the world 
needs is a religion of deeds, not of creeds." 
It proposes, as the only creed of life, unselfishness. 
This is captivating to some who, like 
Theosophists, delight to talk about doing good 
and being unselfish, but who perhaps do as 
little as or less than the majority of others, 
without substantial returns. 

Nevertheless, the jangle of creeds and the 
well-founded doubts of nominal Christians 
make them an easy prey to such delusions. 
Hence many are ceasing to believe in or even 
to think of creed, except to doubt them all and 
in every particular, and are grasping as a relief 
the single idea— "An unselfish life, now, 
will certainly secure for me the best there is 
hereafter." Thus Christ, and his great sacrifice 
for sins, are being buried under the mass 
of confused tradition known as the creeds of 
"Christendom." And the very fundamental 
error, which caused all the confusion of those 
creeds, survives them, takes a new form and 
announces itself, in Theosophy, an agent of reform 
and new light; and that fundamental 
error is the false view of death, that when a 
man dies he is not dead, but more than ever 
alive. This error is Satan's first lie: "Ye shall 
not surely die,"— all are immortal by nature, 
and even God cannot destroy you. 

Let all who would stand in this time of 
general falling away from the Bible, from 
Christ, from the cross which is the center of 
the divine plan of salvation, look well to this 
matter and get their heads as well as their 
hearts right and in harmony with God's revelation 
—the Scriptures. Only in Christ are life 
and immortality brought to light, truly. Other 
lights on these subjects are false lights, the 
surmisings of imperfect brains, misled by the 
great deceiver. 

True, these various errors are about to gather 
out of God's Kingdom ALL that offend, and 
those that do iniquity (and these constitute 
the great mass), while the faithful, who will 
receive the Kingdom and be joint-heirs of it 
with Christ, alone will "stand." (Eph. 6:11-13; 
Psa. 91 : 1,4.) But soon after the separation 
thus, of "wheat" from "tares," the fire of the 
great day of trouble (Zeph. 3:8) will make 
general havoc of present arrangements— social, 
political and financial— as well as of false 
religious doctrines and systems. Then shall 
the little flock, having received immortality 

and the Kingdom, shine forth as the Sun of 
Righteousness, and cause all the families of the 
earth to be blessed.-Matt. 13:43; Acts 3:19-21; 
Mai. 4:2. 

Then let all who know the Truth be active 
in its spread. If you cannot preach orally 
perhaps you can preach privately, to your 
friends or neighbors,— by printed page or pen 
or word, as well as by your consistent daily 
conduct. Those about you need whatever help 
you can give, and if they do not get it many 
of them surely will drift into these latter-day 
delusions of Satan. 

R1644 : page 123 


AS an illustration of Calvinism as it was 
preached in by-gone days, but which the 
intelligence both of hearers and preachers prohibits 
in this day of greater light, we quote the 
following from the New York Journal's review 
of a new biography of Jonathan Edwards recently 

"Now let us see what impression was produced 
by the preaching of the doctrines of the 
immutable election of the few and the inevitable 
damnation of the many which Edwards 
with remorseless logic reared on his conception 
of the human will. The contemporary 
records and surviving traditions on the subject 
are brought together by Dr. Allen on pages 
126-129 of this volume. 'One man has recorded 
that as he listened to Edwards, when discoursing 
of the day of judgment, he fully anticipated 
that the dreadful day would begin, 
when the sermon should come to an end.' 
Then follows the memorable account left by 
an ear and eye witness of the effect of the sermon 
preached at Enfield, Conn., in July, 1741 
—a sermon which, in the words of the biographer, 
'If New England has forgiven, it has 
never been able to forget.' The title was, 
'Sinners in the Hands of an Angry God;' and 
the impression made by it was 'as if some 
supernatural apparition had frightened the 
people beyond control. They were convulsed 
in tears of distress and agony. Amid their 
sobs and outcries the preacher pauses, bidding 
them to be quiet in order that he might be 
heard.' The discourse was one constant stream 

of imprecation against sinful humanity, and 
it ended with these words: 'If we knew that 
there was one person, and but one, in the 
whole congregation that was to be the subject 
of this misery, what an awful thing it would 
be to think of! If we knew who it was, what 
an awful sight would it be to see such a person! 
How might all the rest of the congregation 
lift up a lamentable and bitter cry over him! 
But, alas! instead of one, how many, it is 
likely, will remember this discourse in hell! 
And it would be a wonder if some that are now 
present should not be in hell in a very short 
time, before this year is out. And it would be 
no wonder if some persons who now sit here 
in some seats of this meeting house, in health, 
and quiet and secure, should be there before 
the morrow morning." 
If it be true that 
"Satan trembles when he sees 

The weakest saint upon his knees," 

R1645 : page 123 

it must frequently cause him to chuckle and 
laugh to see how completely he succeeds in 
getting good men, wearing the livery of the 
royal priests, to blaspheme the character of the 
great Jehovah by such false statements. 

The cunning of the great adversary in hoodwinking 
and leading captive to his service the 
professed servants of God, through false doctrines, 
is wonderful, marvelous. He is the successful 
prince of this age. As "the god [mighty 
one] of this world," he has been wonderfully 
successful in blinding the minds of them which 
believe not simply and implicitly in God's 
Word, but manufacture and use theories of 
their own and the traditions of other men to 
accomplish their own plans and to bring quick 
and popular results; so that they come really 
to love the darkness of error, of Satan-designed 
human theory, rather than the light of 
truth and reason which God's Word supplies. 
And so blinded are they, that even when 
brought in contact with the light of truth, the 
light of the glorious gospel of Christ, they fear 
and dread it and cling to the darkness of which 
really they are often ashamed.— 2 Cor. 4:4. 

O Lord, we are waiting, hoping, praying 
for that brighter, better day, when the reign 
of evil shall have finished its work of testing 
and proving the Church, the Bride; when Satan 
shall be bound and deceive the nations no 
more and blind thy children no longer with 
misrepresentations of thy Word, thy character 

and thy plan; when the Sun of Righteousness 
(the glorified Church— Head and body) shall 
shine forth, the true light which shall enlighten 
every man that ever came into being (John 1:9); 
when the knowledge of the Lord shall 
fill the whole earth as the waters cover the 
sea. For this, O Lord, we wait; and, as thou 
hast bidden us, we labor on and trust and 
pray— "Thy Kingdom come, thy will be done 
on earth as it is done in heaven." Yea, even 
now we discern the dawning of that better day 
which shall emancipate thy Church, the whole 
creation, from the bondage of sin and Satan 
and death, and open the way for all who will 
to come as the Lord's sheep into his great fold 
with its bountiful provision of life everlasting. 

page 124 




R1645 : page 124 


II. QUAR., LESSON V., APR. 29, GEN. 45:1-15. 

Golden Text— "If thy brother trespass against thee, 
rebuke him; and if he repent, forgive him."— Luke 17:3. 

Again the wisdom and noble character 
of Joseph shine out brilliantly in his treatment 
of his erring brethren. When the widespread 
famine had brought them down to 
Egypt to buy corn, he knew them, though, 
under the changed circumstances of his 
new position, they did not recognize him. 
He had left them a beardless boy of seventeen, 
sold into slavery: they now saw him a 
man of forty, arrayed in the vestments of 
royalty and speaking a foreign language 
which they did not understand. 

Had he been of a revengeful spirit, here 

was his opportunity for retaliation. Now 
he was in power, and they were at his mercy. 
Or if, on the other hand, his generosity 
had overcome his judgment, he might have 
received into his favor a host of enemies to 
further menace the peace and usefulness of 
his life and to stimulate and foster their 
own evil dispositions. But Joseph was a 
well-balanced man, and so went to neither 
the one extreme nor the other. His course 
showed that he had a forgiving as well as a 
cautious spirit, and that under proper circumstances 
he was ready to exercise forgiveness. 

He therefore wisely dealt with them 
roughly at first, that he might prove their 
present disposition and ascertain whether 
the experience of years had wrought any 
change in them, and also that he might 
learn something with reference to his father 
and his younger and only full brother, Benjamin. 
He soon learned that his father and 
Benjamin still lived (42:13); but by concealing 
his identity and dealing roughly 
with them he improved the opportunity to 
test their present disposition, both toward 
their aged father and Benjamin and toward 
each other; and when they were tested he 
gladly recognized the fact that a great 
change had taken place in them, as witnessed 
by their solicitude for their father's 
feelings about Benjamin, in view of his loss 
of Joseph, and of their tenderness toward 
Benjamin who was now the father's favorite 
in the place of Joseph, thus showing 
that they had overcome the bitter envy and 
hatred of their younger days. 

He heard them confess, too, in their own 
language, their guilt one to another with 
reference to their former treatment of himself, 
and learned also of Reuben's remonstrance 
at that time. (42:21,22.) Then 
the circumstances drew forth the pathetic 
prayer of Judah for the restoration of Benjamin 
to his father, and his offer of himself 
as a substitute, as a bondman to Joseph 
(44:18-34); and this, too, was accompanied 
by a humble confession of their former sins 
and the recognition of present calamity as 
a deserved punishment from God for them. 
The whole account of the conference with 
Jacob their father and with Joseph proved 
their contrition and change of heart. 

This was enough for Joseph: penitence 
and a true change of heart were all he desired, 
and having proved this effectually and 
wisely, he could no longer refrain himself 

(45:1): his truly forgiving heart now overflowed 
with benevolence, and he wept aloud 
and embraced and kissed his brethren, and 
lavished upon them the wealth of his favor, 
praying them also to forgive themselves 
and to strive to forget their former sins 
now so freely and fully forgiven. But Benjamin, 
his beloved own brother, and the one 
who had had no share in the guilt of the 
others, must have some special tokens of 
grace: nor did this seem to elicit the least 
jealousy on the part of the now reformed 
brethren. They must have returned to their 
home, not only to tell the good news, but 
also to confess to Jacob their sin against 
Joseph as the necessities of the case 

The remainder of the story is of thrilling 
interest— the breaking of the good news to 
Jacob, who at first thought it too good to 
believe, until he saw the tokens of Joseph's 
favor, the wagons from Egypt, and then 
said, "It is enough: Joseph my son is yet 
alive, I will go and see him before I die." 
Then the long journey, undertaken and 
cheered by the special direction of God, saying 
to him in the visions of the night— "I 
am God, the God of thy father. Fear not 
to go down into Egypt, for I will there make 
of thee a great nation. I will go down 

R1645 : page 125 

with thee into Egypt, and I will surely 
bring thee up again, and Joseph shall put 
his hand upon thine eyes." Then the joyful 
meeting and the realization of Joseph's 
glory and power, and better than all, of his 
still surviving filial and fraternal love; then 
the meeting and favor of Pharaoh and the 
settling in the land of Egypt under the 
fostering care of Joseph and Pharaoh, where 
Jacob enjoyed the evening of life in the 
midst of his family for seventeen years until 
his death. 

In this beautiful story of the course of 
divine providence in the life of one of the beloved 
of the Lord, while we see and gather 
from it precious lessons of confidence in God 
and faithfulness and zeal in his service, the 
thoughtful reader can scarcely fail to observe 
its typical foreshadowing of Christ, the 
Savior of his people and of the world also. 

Joseph was another illustration, like that 
of his father, of the chief blessing coming 
specially upon a younger son, as the chief 

divine blessing is also to come upon the 
Christ, Head and body, the Gospel Church, 
not the elder Jewish church. While all of 
Jacob's sons were elect in respect to inheriting 
in common a share in the Abrahamic 
blessing, Joseph was specially chosen as a 
type of Christ— Head and body— the one 
through whom blessings will come upon 
the natural seed of Abraham, that they in 
turn may bless all the families of the earth. 

Hated of his brethren, the fleshly Israelites, 
sold as a slave (thirty pieces of silver 
being the price of slaves, or twenty pieces 
for those under twenty years), he was thus 
prefiguring the hatred and sale of Christ by 
his enemies— his brethren of the Jewish nation, 
unto whom he came, as did Joseph, 
and they received him not. Joseph's three 
years' imprisonment seem to represent the 
three years of our Lord's ministry, the years 
after his baptism, when he was dying daily, 
giving up his life for others, or they were 
parallel also with his three days' imprisonment 
in the tomb, from whence, like Joseph, 
he came forth and was highly exalted, next 
to the King— to the right hand of the 
Majesty on high, all power in the Kingdom 
being given unto him. 

Joseph was given full charge and used 
his power to bless others, storing up food 
for all. So Christ has been given full 
charge: he is Lord of all and lays up for all 
sufficient grace to give everlasting life to 
all. Nor is Christ ashamed to own as his 
brethren those who have nothing to commend 
them to his favor but humble contrite 
hearts. He will not be ashamed to own 
them before his Father and all the holy 
angels. This also was beautifully prefigured 
in Joseph's treatment of his father and 
brethren. He was not ashamed to present 
them before the king, although he knew 
that shepherds were an abomination to the 
Egyptians. Then, in the period of famine, 
Joseph used the grain (life) to purchase for 
Pharaoh the land, the people, and all that 
they had.-Gen. 47:14-25. 

This scheme of statesmanship, which thus 
secured all the land, so that one-fifth of the 
annual produce should go to the support of 
the central government (47:23-26), thus 
breaking up the petty influence of the nobles 
and consolidating the state into a strong 
nation, gave also a striking type of Christ's 
work. During the Millennial age Christ 
will give the bread of everlasting life (himself, 

his merit) to all who desire it, but all 
must give their all in exchange to Jehovah, 
whom Pharaoh typified in this affair. Thus 

R1646 : page 125 

as Joseph, Pharaoh's exalted servant and 
representative, gave life to, or saved the 
lives of many, so Christ, as Jehovah's Prime 
Minister, has provided life for all, and offers 
it to all on the same conditions of faith and 
obedience to the King. 

Then again mark how beautifully Joseph's 
noble and benevolent treatment of his erring 
brethren prefigures the foretold course of 
our exalted Lord Jesus with his former enemies. 
Charity, always a noble quality, is 
specially admirable when seen in such a 
setting as this. Joseph did not even suggest 
what he might justly have done to his 
brethren as punishment for their sin against 
himself twenty-three years before. After 
testing his brethren and finding them 
changed in heart and penitent, he reveals 
himself a true, loving, forgiving friend and 
brother. He makes no boast of his own 
wisdom or virtue as the causes of his exaltation, 
but ascribes all the honor to God's 
overruling providence. He does not even 
remind them of his prophetic dream, which 
they had all just fulfilled in prostrating 
themselves before him. 

He simply forgave them and gave all the 
glory of the present deliverance from famine 
to God, saying, "Now, therefore, be not 
grieved, nor angry with yourselves that ye 
sold me hither, for God did send me before 
you to preserve life. God sent me before 

R1646 : page 126 

you to preserve you a posterity in the earth, 
and to save your lives by a great deliverance. 
So now it was not you that sent me 
hither, but God," etc. How simple, and 
how beautiful! Just so will Christ forgive 
his penitent enemies. He did not say, however, 
that God caused them to do the wrong. 
No, he told them plainly of sin, saying, "As 
for you, ye thought evil against me, but 
God meant it [overruled it] unto good, to 
bring to pass as it is this day, to save much 
people alive. Now, therefore, fear ye not, 
I will nourish you and your little ones. And 
he comforted them and spake kindly unto 
them."-Gen. 50:20,21. 

Thus it is declared of Christ that he will 
set men's sins in order before them, and 
that they must freely confess their sins and 
bear their shame (Psa. 50:21,22; Ezek. 16:61-63; 
1 John 1:9), as did Joseph's brethren. 
But, nevertheless, in the joys of his 
forgiving love and the blessing of his favor, 
the sting of shame will be taken away and 
the fruits of righteous and trustworthy 
character will reinstate the dignity and nobility 
of true manhood. 

In Joseph's case was emphasized God's 
promise to all his people— "All things shall 
work together for good to them that love 
God, to the called according to his purpose." 
(Rom. 8:28; Psa. 1:1-3,6.) And 
such as realize this providential supervision 
are not only kept the more humble and 
trustful, but are not vexed and soured by 
the vicissitudes of life and the misconduct 
of others as are those who are guiding 
themselves and fighting their own battles 
in life. Virtue in character, faith and consecration 
to God, appreciation of God's 
care and direction in all of life's affairs, and 
charity toward those through whose errors 
our trials and experiences come, is the proper 
attitude for every sincere child of God. 

R1646 : page 126 


II. QUAR., LESSON VI., MAY 6, GEN. 50:14-26. 

Golden Text— "The path of the just is as the shining 
light, that shineth more and more unto the perfect day. 
-Prov. 4:18. 

The evening of Joseph's life reveals to us 
a true nobility of character, which had stood 
the test of many a fiery ordeal, and displayed 
many of the blessed fruits of righteousness. 
The close of his life was like the sinking 
of the sun to rest after the shining of an 
eventful day. He had been a faithful servant, 
a loyal friend, a merciful and sympathetic 
brother, a dutiful and loving son, and 
finally a modest and moderate prince. 

To Joseph, as to most of the patriarchs, 
the severest trials and discipline came in 
early and middle life, and were rewarded 
with a serene old age; while to many others 
such as the Apostle enumerates in Heb. 11, 

the last days were tragic, and they filled the 
martyr's grave. The Lord's discipline and 
testing of his children in the furnace of 
affliction are regarded by many as evidences 
of his disfavor, while their temporal 
prosperity is regarded as a sure sign of his 
favor. But this is a great mistake; for experiences 
of both kinds are parts of the trial 
and testing. We are tested on one side of 
our nature by the storms of adversity, and 
on the other by the calms of temporal prosperity; 
and blessed is the man who neither 
faints under the former, nor is beguiled by 
the latter. Such well rounded, symmetrical 
and strong characters are indeed precious 
in the sight of the Lord. 

Such a man was Joseph: he was schooled 
and proved in adversity in earlier life and, 
in his later years, the topmost waves of 
temporal prosperity never seemed to move 
him to vanity, nor in any degree to unman 
him. He still looked beyond these temporal 
things to "the city that hath foundations, 
whose builder and maker is God." His confidence 
in God and his trust that the promise 
made to Abraham should be fulfilled, 
never forsook him. Even when surrounded 
by wealth and comfort he remembered that 
Egypt was not the promised land; and when 
he was dying, he, like his father Jacob, indicated 
his hope in a resurrection and the 
subsequent fulfilment of the divine promise, 
by commanding that his body should be 
buried in the land of Canaan. "By faith, 
Joseph, when he died, made mention of the 
departing of the children of Israel [verses 24,25], 
and gave commandment concerning 
his bones."— Heb. 1 1:22. 

It is probable that as Joseph proved so 
valuable a servant to the Pharaoh who exalted 
him, he was continued in office by his 
successor on the throne, perhaps to the end 
of his life. The benefits he had conferred 
upon Egypt were of great value, and seem 
to have been very gratefully received and 

The path of the just of the Golden Text 
is not an individual path, but one path in 
which all the just ones walk: it is the path 
of righteousness (Psa. 23:3), the path marked 

R1646 : page 127 

out by the Word of the Lord as one of 
meekness, patience, faith, love, etc.; and those 
who keep in this path are led of God into 

all truth in its due season. And this pathway 

becomes more and more radiant with 

the glorious light of divine truth as it nears 

"the perfect day" when the sun of righteousness 

shall have risen and the knowledge 

of the Lord shall fill the earth as the waters 

cover the sea— the Millennial day of Christ's 

reign on earth. 

All the patriarchs and prophets and saints 
of the past have walked in this path, and on 
all of them the light of God shone as it became 
due; but upon none did it ever shine so clearly 
as it shines to-day; for we are even now 
in the dawning of the glorious day of Christ, 
and soon this light will shine upon all. 

R1646 : page 127 


page 127 

DEAR SIRS:— Last spring a colporteur 
called upon me and induced me to buy the 
MILLENNIAL DAWN series. I read them, 
and since then have ordered six sets. Four 
sets are sold, and the others I am loaning. 
The light that shines into my mind and 
heart, through the inspired Word, impels 
me to lead others therein; and this I am 
endeavoring to do as I have opportunity. 
May the Lord bless you, and me, and all 
who love his appearing! 

Yours in Christ, F. H. RUSS. 

R1646 : page 127 

GENTLEMEN:-Enclosed herewith please 
find Exchange on New York for the sum of 
$6.00, for which please send me ZION'S 
WATCH TOWER one year and copies of 

By way of explanation for ordering this 
amount of books, I desire to say that, about 
two months ago, two young ladies came into 
my office selling those books. I was very 
busy when they presented their card; and, 
seeing that they were ladies selling books, 
I bought the three volumes, thinking that 
by so doing I was helping them out. I have 

since concluded that these ladies brought 
to me "glad tidings of great joy." I took 
the books home, and thought little of them, 
until a few weeks ago, when I had some 
spare time, I began reading the first volume, 
and it was so very interesting that I could 
not stop. The result is, my dear wife and 
myself have read these books with the keenest 
interest, and we consider it a God-send 
and a great blessing that we have had the 
opportunity of coming in contact with them. 
They are indeed a "helping hand" to the 
study of the Bible. The great truths revealed 
in the study of this series have simply 
reversed our earthly aspirations; and realizing 
to some extent, at least, the great opportunity 
for doing something for Christ, 
we intend to take advantage of this opportunity 
in distributing these books, first, 
among our nearest relatives and friends, 
and then among the poor who desire to read 
them and are unable to purchase; and for 
that reason we desire these extra copies. 
As soon as these are exhausted, we will 
order more, and try to do what we can in 
this way, be it ever so little. 
Yours, etc., J. F. RUTHERFORD. 

page 127 

BROTHER RUSSELL:-Please continue my 
WATCH TOWER. Enclosed find One Dollar 
for the same. Am fully committed to 
the new light. Have read all the DAWNS 
three or four times. Shall make them my 
theology in the future. Pray the Lord to 
show me how to use my entire ability to 
the best advantage. Please omit the title 
"Rev." from my name. 

God bless you and yours in the glorious 
work! B.J.WISE. 

R1646 : page 127 

free from my inherited and traditional 
Babylonish ideas. Some things I have 
learned but crudely as yet, with regard to 
the great plan, but I have begun to read 
MILLENNIAL DAWN consecutively, as I 
had never done before. It is most wonderful, 
how many earnest, well-meaning souls 

are deluded. I am now, so far as I know, 
where I want to be enlightened on the 
Word of God, whatever it may cost to me 
of personal crucifixion. 

I am glad, dear Brother, that I never got 
any deeper into the inside workings of 
Babylon than I did. A little over nine 
months I served as a pastor, when God, our 
heavenly Father, showed me where I was. 
Now I want only to know our Father's will 

R1647 : page 127 

that I may do it. Only very recently have 
I begun to see my deserved place before 
God. I see such a wonderful privilege in 
the election of grace. I see now that God 

R1647 : page 128 

has not been obliged to give me a place 
among the "elect few," who "shall be partakers 
of the divine nature," but, that he 
calls whomsoever he will, and they must 
make their calling and election sure. "For, 
by grace are ye saved through faith, and 
that not of yourselves." Much light comes 
to me through MILLENNIAL DAWN; also on 
other matters through the WATCH TOWER. 

May the blessing of our Father be upon 
you and yours, and may he use you to 
"lighten the Gentiles" and his people Israel 
(in the flesh as well as in the Spirit). 

In love of the truth, JAS. D. WRIGHT. 

page 128 

DEAR SIR:— I have for the past four years 
been reading your MILLENNIAL DAWN. 
I am situated so that I cannot read it consecutively 
as the subject requires, but have 
read it with great pleasure and profit. I 
am thoroughly infatuated with the book. 
Your ideas have given me a higher conception 
of God and his dealings with the 
children of men than any other book of a 
kindred nature. Your ideas of the "Judgment 
Day," "Natures Distinct," "Restitution," 
are so plain and simple and logical 
that it seems strange I had not long ago 
arrived at such conclusions. If you have 
published a paper, send me a copy. I want 
to know more about this doctrine which 
removes so many of the stumbling blocks 

from the way. 
I am yours respectfully, E. M. CARR. 

volume of the DAWN series come to hand, 
also samples of WATCH TOWER. The study 
of the first two volumes of this work has 
done me so much good that I am constrained 
to send for the third and last volume. 

I cannot praise the dear Lord enough for 
the good that I have received through these 
two volumes. I had back-slidden and almost 
drifted into skepticism, when your first volume 
was handed me. But after reading it 
I was so convinced of the truths of God's 
Word and his glorious plan for blessing 
the world, that I besought him for forgiveness 
for my past sins and shortcomings, 
and again started to serve him. Its further 
study caused me to send for the second volume; 
and it has so blessed me by leading me 
into the deep truths of the Bible that I cannot 
thank God enough. How sweet is the 
meat furnished in due season to the household 
of faith! I am willing to be led by the 
Lord and to work in any department of his 
vineyard in which he may see fit to place 
me, praise his name! 

May the good Master bless you in your 
work, and continually guide you by his 
Spirit, is my prayer. 

Yours in Christ, H. H. CHEESEMAN. 


As I have told you before, I have been 
converted entirely by the spirit of God, in 
reading Plan of the Ages. The presentation 
of the truth is, to me, satisfying and 
convincing,— wonderful, wonderful. I can 
lift up my heart and rejoice, knowing that 
our redemption draweth nigh. What joy 

You do not know how I long for fellowship 
with others who can see the real truth 
of God's Word. Remember me when you 
observe the Lord's Supper. I shall be with 
you in the spirit as you partake of the 
emblems of the sacrifice— the Lamb that 
was slain for the sin of the whole world. 

Yours in Christ, W. B. LINDSLEY. 

R1647 : page 128 

thinking of writing to you for some time. 
I want to thank you as the instrument in 
God's hands for leading me into the light. 
I have been a truth-seeker for years; and 
crying, Oh, that I knew where I might find 
him! I have often prayed to God in secret 
to show me his glory. I need not now say 
that I am feasting mentally on the riches of 
his grace. The Lord sent me a set of the 
DAWNS about three months ago; and I 
have not only read them, but I constantly 
read, mark, learn and inwardly digest them. 
They have become a burning fire shut up 
within my bones, and I cannot forbear to 
tell the glad tidings of great joy which shall 
be to all people. 

I was once a Methodist preacher; for 
eight years I have been a Baptist preacher, 
but, thank God, I am now only a preacher 
of the Lord. I have left Babylon forever. 
Oh, that I may be faithful to the end, that 
I may be accounted worthy to escape those 
things that are coming on the earth, and to 
stand before the Son of Man! 

I have sold twelve sets of the DAWNS, and 
I am devoting all the time I can afford to 
preaching and getting people to read. I 
have much opposition, but faithful is he 
who promised, 

Your brother in Christ, L. T. MEARS. 


VOU XV., NO. 8 


ion s 

a£@h ^o%D©f 


^EpaLtt) OF CfipiST'S ^PpESEjMCE 

APRIL 25, I894 


" The distifit if not above his Master, nor the servant above his Lard. It 
is exmtgkf&r th* ditcifU that h* he as his Master < % and tit* servant as hit 
Lord, tf they have called th* Master of th* house Bethebitb* haw much mere 
shall they call them of his household? 

"Fear them not, therefore; for there is nothing covered thai shall not be 
revealed; and hid that shall not he known.— Matt. 70:94-16.*' 



U, S. A. 

Entered a* Second Claw Mail Matter at the P. O., Allegheny, Pa. 

"No weapon that is formed against thee shall 
prosper, and every tongue that shall rise against 
thee in judgment thou shalt condemn. 

" This is the heritage of the servants of the Lord 
and their righteous reward from me, saiih the 
Lord" — fsa. 54:17. 

" No "weapon that is formed against thee, shall 
prosper, and every tongue thai shall rise against 
thee in judgment thou shalt condemn. 

" This is the heritage of the servants of the Lord 
and their righteous reward from tnc, saith the 
lord.'—fsa. 54:17. 

. ' : s^M 

-• ' 


" B/esred are ye when meit that! rtvite v», Bad 

persecute you, and shall say all tmmner of evil ttgaiust 

you fatiely, for my sake."—-AIalf. J : 11. 

LITTLE did the Editor fhink,when penning words of 
caution to watch and pray, printed in our issueof April 
i, under the caption, " Lest Ye Enter into Temptation," 
that they were so soon to prove so necessary and timely as 
they have since proved. 

The story we here relate is a sad one; but it seems duty 
to tell it in detait, because those most concerned were in- 
troduced to our readers and frequently mentioned in these 
columns in warmest terras of brotherly regard. It is proper 
now, therefore, that you should know of their deflection. 
This painful story we have published separate from our 
regular issues, that if possible only the elder, and it is to be 
hoped steadfast, readers of the Watch Tower may know 
of it h lest others — " babes " — might be " stumbled." 

Those who have been readers of the Watch Tower for 
several years, well know that on the strength of the words 
of our Lord and the Prophets and Apostles ( Dan. ia no; 
Psa. 91:7; 1 Cor. 3:13; Matt. 13:41) we have l>ccn ex- 
pecting "siftings" and "stumblings" and the " falling" of 
many in this "evil day." Such, therefore, like ourselves, 
will not be- so greatly surprised at the facts, although like 
ourselves they may well be surprised, each time, to know 
who stumbles and over what Unsuspicious hearts arc al- 
ways surprised; and the best and purest hearts are general- 
ly unsuspicious. 


,- ' 



. . -fZ v<-->vj— - J w --*-V'- - 

, *- ■••»-••:(*,.,■.. ,jv..«< 

-»*..j|.r, i .w( , B w,. M u, ■ m iii im i Bi w unii iii > M |-ir 

readers and frequently mentioned in these columns in warmest 
terms of brotherly regard. It is proper now, therefore, that you 
should know of their deflection. This painful story we have 
published separate from our regular issues, that if possible only 
the elder, and it is to be hoped steadfast, readers of the Watch 
Tower may know of it, lest others-"babes"-might be stumbled. 

Those who have been readers of the Watch Tower for several 
years, well know that on the strength of the words of our Lord 
and the Prophets and Apostles (Dan. 12:10; Psa. 91:7; 1 Cor. 
3:13; Matt. 13:41) we have been expecting "sittings" and 
"stumblings" and the "falling" of many in this "evil day." Such, 
therefore, like ourselves, will not be so greatly surprised at the 
facts, although like ourselves they may well be surprised, each 
time, to know who stumbles and over what. Unsuspicious 
hearts are always surprised; and the best and purest hearts are 
generally unsuspicious. 

To prepare the reader for what follows, it is proper to state that 
the conspiracy of which it is our unpleasant task to tell you, and 
of which the Editor was made the subject, resembled more the 
betrayal of our dear Master (as some of the friends here 
remarked) than anything else to which we can compare it. We 
had no suspicion of it whatever, until five days before, and only 
since have learned that it had been gradually forming for the past 
two years; that it had been expected to "explode" the matter like 
"a bomb, and blow [dear?] Brother Russell and this work sky- 
high" at the Spring Meeting a year ago, and by thus breaking his 
influence to get free from what they call "bondage to Brother 
Russell," and force open to their own uses and abuses the 
columns of ZION'S Watch Tower, which they claim a 


right to command;-because it is Zion's Watch Tower, and they 
are members of Zion. 

They were greatly disappointed, it appears, when that meeting 
was abandoned in favor of the Chicago Convention later, but 
declared that the "bomb" would "explode in less than eighteen 
months"-referring doubtless to the expected Memorial meeting 
this Spring. But Providence again foiled the scheme by leading 
us unwittingly to decide not to call such a meeting this year. We 
knew at the time that they were greatly disappointed, for they 
said so; but we had no idea that they had such murderous plans 
and hearts. We use the word "murderous" advisedly, because we 
esteem that to kill the character and influence of a man is a baser 
murder than to kill his body merely, and that the murder of the 
character of one the least of God's children is worse in the sight 
of God than the physical murder of a worldly man. (See Matt. 
18:6; 1 John 3:15.) Perhaps few realize this matter so; but we 
submit that it is the correct view, as shown by the foregoing 
Scriptures. If all could get this true view of the matter, they 

would see the importance of the Apostle's words-Let all evil 
speaking, backbiting, slander, malice, envy, strife, be put away 
from you, as becometh saints.-Eph. 4:31; Col. 3:8-10. 

About January '93, when they still expected the Spring Meeting 
to be held that year, they began preparing for it, by hints and 
suggestions, privately given, that there was something grievously 
wrong with Brother Russell's business character and methods. 
This was expected to undermine the confidence of the flock here 
and to prepare them to believe the "bomb," when exploded at the 
time of the Convention, when representatives of the truth from 
all over the country would be here. Of course this was done with 
many protestations of deep sorrow for "poor Brother Russel"- 
nothing being stated positively, but everything bad being hinted. 
My friends would have brought the matter to my attention at 
once, but of course were diffident about inquiring into my 
personal affairs and business,-especially as they knew nothing 
definitely to inquire about. At last, however, I got some idea that 
"some ugly rumors" were afloat, and at once called together 
about forty of the principle brethren and sisters of the 
congregation here, including those whose names seemed to be 
associated with the "ugly rumors,"-which were some of these 
who, we now find, were even then conspirators. We stated the 
case, and requested and urged that any and every thing known be 
told to us all, so that if any misunderstanding had occurred it 
could be set straight at once; for I assured them that there could 
be no real foundation to any rumors, my business career, like my 
religious course, being straightforward and based on principles 
of justice and truth. All denied any knowledge of anything 
derogatory to my character, and went away satisfied, except the 
conspirators, one of whom, (Mrs. Zech) I now learn, while 
speaking fairly to my face and seemingly joining with the others, 
remarked privately, afterward, "/ could have turned the entire 
course of that meeting if I had chosen, "- referring evidently to 
the "bomb" which it had been decided should be kept,-to be 
exploded at the expected Memorial Convention of '94. 

At the said meeting at my home, I gave a little resume of my 
business affairs, protesting, however, that I did so only for their 
and the truth's sake, and that my business affairs had as much 
right to privacy as those of any one else; and so I here protest 
again, but, later on, will go into details,-only for the sake of 
hindering God's "little ones" from being "stumbled" by the false 
statements which have already been circulated privately, by 
letter, and at the Chicago Convention last Summer, and now, 
within the past few days, in print (the oral "bomb" project having 
failed). The venomous circular recently issued by O. von Zech, 
E. Bryan, J. B. Adamson and S. D. Rogers is now to be the 
"bomb" designed to destroy confidence in Brother Russell 
(whom Providence has made to some extent an under-shepherd 

to the Lord's sheep), and thus to shatter the work-in order that 
the conspirators may gather some of the wreckage; for already 
they have a new paper under way. 

So much for the conspiracy, of which we were in ignorance until 
a few days ago. Meanwhile, the conspirators were fair to my face 
and spoke endearing words, as will be shown later on in this case 
by some of their letters to myself and wife, written during the 
very time they were concocting their scheme and keeping their 
"bomb." Meanwhile, we were their sincere friends, and all but 
one of them has shared the hospitality of our home within the 
last three months. Yes, at the very time that they were preparing 
the circular, designed to assassinate my character, one of them, 
in the presence of a dozen brethren, offered me his hand, as 
Judas kissed the Master. But by that time, although I knew much 
less than I now do of his perfidy, I knew him to be my slanderer 
and refused his hand, telling him that the right hand of 
fellowship meant something to me, and that I had no desire to 
give it to those who stealthily and murderously stabbed my 
character behind my back. 

But now for the details of the matter:- 

To give a connected view of the things which have transpired 
here lately, we must recall to the TOWER readers the facts stated 
in our issue of April 1, under the caption-'The Work in 
England." (And we assure you that every word of it is strictly 
correct; and that the figures given, as showing the funds of the 
Tract Society supplied in books for Brother Rogers' expenses, 
are net after deducting all money received from him and all 
books transferred to other colporteurs in England and all books 
now stored there. These figures, however, include books 
supplied to Bro. Rogers in the U. S. before he started for 
England, from the proceeds of which his expenses there were to 
be paid. It should be noted, too, that we state in the TOWER the 
amount of money Bro. Rogers would have received for the 
books at "retail." We thus particularize because he, in an 
ambiguous manner, denies the statement.) 

We heard Bro. Rogers' proposed mendicant plan in the presence 
of our office assistants (who with ourselves constitute our 
household), until Bro. Rogers said that he had told us all about it 
and "could think of nothing more to explain." As before stated, 
we assured him that we could not think of adopting his plan and 
discarding the successful one now in operation, but urged him to 
try it himself if he felt sure that it was the Lord's will concerning 
him. He replied that we were "rejecting the Lord's message" 
etc. (We learn since that he no longer relies for leading upon the 
Word of the Lord and his providences in Answer —to prayer, but 
that, instead, he sits down and thinks by the hour — as 


he did during his stay at our home-and believes that the Lord 
thus reveals things to him. Alas! how many have been misled by 
this and similar misapprehensions, and to the neglect of the 
Word of God, which is "able to make wise unto salvation," and 
through which the man of God may be thoroughly furnished unto 
every good work. (2 Tim. 3:15-17) Just what bad condition of 
heart lies at the bottom of such a course we may not be able to 
discern, but it seems generally to be spiritual vanity.) This was 
Monday evening; the next two days he visited considerably with 
Bro. Zech. We know not what passed between them except that 
by Wednesday night their causes were one; Bro. Zech evidently 
appreciating the idea of "taking the money from the fish's 
mouth." If Bro. Zech thus embraced Bro. Rogers cause it was but 
natural that Bro. Rogers should fall in with Bro. Zech's 
"grievances," and they strengthened each other's hands and 
hearts in evil. We since learn that on the Saturday evening 
previous one of Bro. Zech's family, Paul Koetitz visited Bro. 
Erlenmyer (whom he had previously tried to poison against me) 
and in great glee said, We have Bryan and Adamson and now 
here is Rogers all the way from England. It seems as if the Lord 
sent him at this time. That makes four, and there are a lot more. 
Just wait, something terrible is going to happen. And Bro. and 
Sister Zech and Paul Koetitz were at his house a week previous 
and stayed until midnight talking about Bro. Russell and a 
coming catastrophe. They gave Bro. Russell a black character, 
and Bro. Zech said he was going to tell all to the Congregation, 
soon. Bro. E. said, Why not talk the matter over with Bro. 
Russell? He replied, It is no use, he would explain everything 
away;-the congregation ought to know these rotten things. Bro. 
E. was much distressed and waited in fear for the "boiling pot" 
to "boil over." 

To start the matter, Bro. Rogers, Bro. and Sister Zech and Bro. 
Paul Koetitz attended one of the six Wednesday Evening Prayer 
and Testimony Meetings, held for nearly a year in this vicinity. 
There, in the absence of Bro. Russell, those meetings were 
denounced, and Bro. Russell, for his connection with their 
institution, was denounced as a "pope," etc. The leader of the 
meeting in vain called for order and told them that the meeting 
was for the purpose of divine worship and praise, and for mutual 
assistance in spiritual development. Mrs. Russell was present and 
reproved both the interruption and the unkind spirit manifested. 
She pointed out that while the meetings were suggested and 
recommended by me, the matter was left to the congregation, 
nearly all of which had taken up with the suggestion and voted to 
have the meetings-not for doctrinal discussions, etc., but solely 
and only for worship and spiritual upbuilding. 

She pointed out, also, that none were in any sense forced to 
attend; and that those who did not care for prayer and conference 

in harmony with the object of the meetings should stay away and 
give to the others who did so desire, proper liberty to worship 
God as they pleased. She pointed out, too, that there are many 
meetings at which doctrinal subjects, etc., are considered. She 
showed plainly that while Bro. Russell's course contained 
nothing like a popish disregard of the wishes of others, the 
course of Bro. Rogers, in coming from England to force his ideas 
upon Bro. Russell, and now the course of all these in interrupting 
the worship of others, was decidedly popish, if indeed it were not 
worse than popish. Finally the discontents withdrew; Bro. 
Rogers staying that night at Bro. Zech's. 

But I was unsuspicious all the while and lost the morning of that 
very day from the Lord's work (DAWN, VOL. IV.) to collect 
money to make good my check of $700, given to Bro. Zech the 
afternoon before to keep his note from going to protest. The next 
day Bro. Rogers returned to our house for another conference (at 
which the entire family was present and which occupied the 
whole morning), and remained for dinner. After dinner he said 
he was going to Zech's but would be back for tea; but we told 
him that as he had been ten days at our home interrupting 
important work, and as Bro. Zech with whom he was more in 
harmony had made him welcome, we would not invite him to 
stop longer in our home. He then went to Bro. Zech's house, 
where, evidently, it was decided that now would be the most 
favorable time to explode the "bomb" that had been kept for 
some eighteen months. So Bro. Rogers was sent west, arranged 
with Bro. Bryan, who was to manipulate an assorted lot of 
grievances and damaging charges against Bro. Russell, and got 
Bro. Adamson into line;-who, it seems, had some previous 
knowledge of the conspiracy. Brother Adamson had a grievance 
relative to his tract, as will be explained further on; and being 
one of the older colporteurs, it was hoped that his name would 
add to the destructive force of the coming "explosion." They had 
seen Bro. Russell pass through trying experiences with "false 
brethren" before, for God and truth were on his side; but never 
before had they seen such a combination against him; and they 
encouraged themselves that now Bro. Russell would be 
humbled in the dust, and they would profit thereby. 


Accordingly, they-Rogers, Adamson and Bryan-gathered at 
Bro. Zech's home, and with him and his family, sent out, on 
Wednesday, April 4, special letters to the Church at Allegheny, 
inviting them to gather at Bro. Zech's house the next evening to 
hear matters of importance, etc., -meaning the "bomb" and 
smaller fire works. 

About forty or fifty of the congregation attended, all of whom 
except one, so far as we are aware, received special invitations to 

be present. As we were not present, we submit the report of Bro. 
E. C. Henninges, the Secretary of that meeting, well known to 
many of our readers. It is as follows:- 


"In response to invitations sent out, signed E. Bryan, S. D. 
Rogers, J. B. Adamson and O. von Zech, requesting attendance 
at Bro. Zech's house on April 5, at 7:30 P. M., to hear "things 
concerning our highest welfare,' about forty of the Church at 
Allegheny attended. Finding on arrival that it was to be a 
congregational meeting at which some kind of charges were to 
be preferred against Bro. Russell, a Chairman and Secretary 
were called for by those in attendance, that whatever was done 
might be "done decently and in order;' besides which, if seemed 
proper that if the Congregation were to "hear' the complaints, it 
implied that 


they were to render their judgment or verdict, and all this 
required proper order and a congregational head or chairman to 
the meeting and an authorized record. And further, some present 
who had knowledge of Bro. Russell's past experiences with 
Bros. Zech, Bryan and Rogers, foresaw that it would be most 
unjust to have the self-constituted impeaching committee appoint 
one of their own number to manage the trial, as they insisted on 
doing, and at the same time call it a congregational meeting. 
After nearly an hour had been spent in trying to get the 
congregation to sit quietly and hear their best friend traduced, 
without any power to properly inquire into facts, etc., the four 
complainants were overruled by the congregation, and Bro. H. 
C. Wolf was chosen Chairman, and myself Secretary, of the 

"Bro. Bryan was first introduced, but became, under some 
interruption, so excited, disorderly and rebellious that he 
grievously insulted the congregation by saying, "I refuse to 
recognize the authority of the Chair. ' It was promptly moved 
and seconded that we hear Bro. Bryan no further; but an 
amendment, giving him the alternative of apology or dismissal 
was carried. On his declaration that he had "no thought of 
apology, ' he was dropped, after having occupied the floor for 
about fifteen minutes. 

"Bro. Rogers had the next opportunity, and spoke for nearly two 
hours. He gave a resume of his plan, which several of us had 
heard before at Bro. Russell's house, a report of which was given 
in ZION'S WATCH TOWER of April 1, '94, under the heading, 
"The Work in England. ' At Bro. Russell's he said he had not yet 
tried his new method. At Bro. Zech's he declared that he "had 
tried this method largely in London,' and it was "very successful. 
' He stated, as grievances, four ways in which he claimed Bro. 
Russell had injured him. (1) By pointing out that the printed page 

is the best way to preach the Gospel. (2) On account of this he 
got the feeling that he must sell so many books per day to pay 
expenses, and this kept him from trusting the Lord. These two 
things kept him in a great bondage which he had felt, but the 
cause of which he and only lately realized. (3) By telling him 
that he had v NO talent' for public speaking. (4) By advising him 
to change his London meeting to one in Bible-class style. This 
last he regards as an "assumption of control of my privileges. ' 

"Bro. Zech spoke at odd times against Bro. Russell in general 
terms, to the effect that Bro. Russell had too much authority and 
lack of love for the brethren; also v Bro. Russell does great sins; 
and, if you do not want to hear it, you are partaker of his sins. ' 
Twelve o'clock, midnight, came without Bro. Adamson having 
had his say except in the opening prayer, in which he thanked 
God for having the privilege of sharing in v this great reform 
movement' for liberty and equality amongst the brethren. 

"Upon motion, the meeting adjourned, while Bro. Bryan shouted 
that they would be heard from fully in a few days-that a hall 
would be rented where they [the four] could have matters all 
their own way, and that it would not be called as a 
congregational meeting and that " this thing will not down; 

we will print it and publish it to all the world, ' etc. 

"Respectfully submitted, E. C. Henninges." 

After the meeting had dismissed, a few were invited to stay 
longer, and did stay until four o'clock A. M. Then were detailed 
the other matters, and through some who were there we finally 
got to know about the "bombs," etc. When asked if they had 
gone to Brother Russell and asked whether he could or would 
give them an explanation, they replied that some of the minor 
charges had been presented and that "he had explained them 
away; " but they had never mentioned the two leading items 
(the "bombs" which they had been keeping for eighteen months). 
When asked why they had not presented those leading matters to 
Bro. Russell they replied,-We knew before-hand that Bro. 
Russell could Answer—them, and explain them all away. "And 
so" said the inquirer, "you thus confess that you did not want an 
explanation, but wanted to slander Bro. Russell." 


The next Sunday afternoon, after the discourse, strangers were 
dismissed during the singing of a hymn and the regular 
congregation was requested to tarry. To those who remained we 
gave a full history of the matter, in substance as we now present 
it below:- 

The conspiracy which reached a head on Thursday evening April 
5, at the residence of Bro. and Sister Zech was a surprise to us 
all; and although we now find that it had been forming for nearly 
two years, yet, so far as we can learn, Bros. Adamson and 

Rogers had nothing to do with it until the past few weeks, 
although the former had considerable information respecting it. 
But their readiness to become participants therein speaks for 
their hearts much of the same "gall of bitterness" which has for a 
longer period been the power of Satan working in the others;-for 
we cannot but believe that Satan has been the moving and 
inspiring conspirator-moving to envy, jealousy, etc., and now, 
finally, to an attempt to assassinate my character and thus to 
greatly injure the cause which, under God's providence, I 
represent to a considerable degree. 

When I shall now relate to you in detail the charges brought 
against me, you will indeed be surprised that "brethren" could be 
so confused by Satan as to become his tools and to attempt to 
make charges and "bombs" OUT OF NOTHING. I am 

not surprised at Satan; for I well know that he has long sought 
occasion against me, because of my activity against him and his 
works and in the service of the Lord. He has repeatedly set for 
me pitfalls and snares, but by the grace of God I escaped them. I 
am not surprised, therefore, that after besetting me for years and 
finding no real charges to bring against me, the great Accuser of 
the Brethren finally endeavors to misconstrue virtues and make 
them appear to be vices. 

Born in this city of Allegheny, which, with the exception of 
about three years, has always been my home, I should be, and 
am, well known here. My religious views, of course, make me a 
mark, a target; and on this account if anything were known 
derogatory to my character, either in morals or in my business 
dealings, surely there are thousands of tongues in Pittsburg and 
Allegheny that would not hesitate to make abundant use of them 
to oppose my religious teachings. Can any one doubt that if such 
things could be produced, Satan would have found willing agents 
to publish them to the world long ago, to counteract the religious 
truths I publish, which they oppose, yet cannot gainsay nor 


But what even the godless world would not do, because too 
honest, Satan now succeeds in getting some "brethren '" to 
attempt. We do not claim that they realize what they are doing;- 
no, we trust that they do not fully realize the atrocity of their 
crime. For, if they have pursued their course for eighteen months 
with a full appreciation of its atrocity there would surely be little 
hope for them. We trust, therefore, that of them as of some of old 
it is true,-"they know not what they do," the god of this world 
having so thoroughly blinded their moral sight. 

Yet while hoping that sometime they may get free from their 
captor, Satan, we cannot think that they have gotten into their 
present dreadful condition inadvertently, or merely by error of 
judgment. If their hearts were right God would not have 

permitted their poor judgment to get them into their present 
plight. We fear, from the bad fruits which they are bearing, that 
ambition and envy have for some time been "roots of bitterness" 
which only recently blossomed, and are quickly yielding the 
fruitage denounced in God's Word as works of the flesh and of 
the devil,-malice, hatred, contentions, envy, strife, back-bitings, 
slanders and every evil work. 

Those whose hearts could treasure up supposed "bombs" for 
eighteen months to explode in the midst of the Church and ruin 
the character of a brother, who meantime did more than a 
brother's part to them (as will be shown later), and who all this 
time called him "dear Brother Russell" and wrote him letters 
expressive of their love and esteem—these have a depth of 
wickedness and deceit which would shock a noble-minded 
worldly man not a professing Christian, and ignorant of the 
great light of present truth. Blasphemous unbeliever as he is, we 
believe that Mr. Robert Ingersoll would have no sympathy with 
such ungodly works of darkness;— he has enough of manhood to 
keep him out of such a snare of the devil. 


We will examine these charges separately. We have already 
referred to Satan as the chief conspirator and it is not difficult to 
judge of his motives. We have also mentioned Bro. Roger's 
grievances-that he was not allowed to overthrow the present 
Colporteur work and substitute his new preference. 

We never forbade Bro. Rogers or others to preach Christ in any 
and every way they can. Quite to the contrary, as many can 
testify, we have always urged upon all the necessity for watching 
for the hearing ears, and that where such are found they do all 
they can to supplement the influence of the DAWNS. But we 
have advised, and do still advise, that it is useless to get into a 
wrangle and dispute and waste time at every house. Far better 
leave the majority of people to fight with DAWN and the 
BIBLE, than for the average colporteur, or indeed any one, to 
attempt it. Stir up the curiosity and interest of the purchaser, so 
that he will surely read, and then endeavor to water and to 
harrow before going to the next field of labor,-has been our 
advise to all colporteurs. And on their Report-blanks we have a 
space left, in which we request that they mention the number of 
persons with whom they have had special talks, and another 
blank in which we request them to state how many they have 
found who seem to be true wheat. Does this look as though we 
endeavored merely to see how many DAWNS could be sold, 
regardless of any work upon the heart? 

Furthermore, several of the Brethren who seemed to have some 
ability for public speaking, have been supplied without charge 
with large charts similar to the one in DAWN, VOL. 1. (which 
cost us eight dollars each, in quantities), to enable them to preach 

when opportunity offers. Bro. Adamson, one of the conspirators, 
has such a chart. Indeed, about two months ago, we contracted 
with a painter in Pittsburg to prepare one hundred cloth charts, 
five feet long, on rollers, suitable for parlor-meetings. These will 
soon be ready and will be supplied to TOWER readers at about 
one-third what they would cost to get them up singly. Thus 
different little groups can edify and instruct each other, as well as 
their neighbors. Already there are two, and I am now making 
arrangements for two more, who seem "apt to teach," to go from 
place to place and hold meetings, public and private, chiefly the 
latter. Do these things look like objections on my part to oral 
teaching? Surely not; and Bro. Rogers knows that he 
misrepresents me, whatever may be his object in so doing. 

We do learn, however, since the publication of the article,-"The 
work in England," — that Bro. Rogers had a very poor plan for 
colporteuring. Brother Utley, to whom Bro. Rogers gave some 
lessons, writes that he could not conscientiously adopt the plan, 
which, while successful as to sales, really did not make any 
opening for the reception of the truth. He describes the method 
thus: Rogers rings bell — servants appears — Rogers says, Please 
tell the lady that a minister wishes to see her. Servant leaves him 
in the hallway and he pushes on into the parlor. The lady enters, 
somewhat indignant at the intrusion, but is awed by the words, "I 
am a minister of the gospel," and readily consents to her name 
being entered for the three books to help on some good work. 

Sister Burroughs writes on the subject as follows: 

"A sister here asked me if I did not think it would be well to let 
Bro. Russell know how much harm had been done here by Mr. 
Rogers in his very disagreeable manner of insulting those who 
refused to buy V DAWN; ' but I thought he was in England and 
beyond giving further offense here, so we would not trouble you, 
but took him to the Lord in prayer-that he might be humbled and 
given a better spirit." 

We can assure Bro. Rogers and others that the trouble is not with 
the colporteur work, but with his methods of doing it. Others are 
still greatly blessed in it, and are a great blessing to the Lord's 
hungry sheep, preaching so much of the plan as the people have 
ears to hear and leaving the books to preach to them many things 
which they would not hear orally. 

Another grievance was that when he came here from England I 
did not show him special attention more than to others, by 
inviting him onto the platform, and to speak to the congregation, 
and to lead a Wednesday meeting. 

Such a complaint surprised me greatly, but gave evidence of a 
root of pride as well as of bitterness. I fear that I have already 
pushed him forward too much, and to his injury. 

Recognizing all of the consecrated as Royal Priests, it has been 
my custom to ignore distinctions, and when 


another speaks I myself take a seat with the congregation. Our 
congregation almost every Sunday has from two to five ex- 
ministers of various denominations who at times have addressed 
the congregation,-in my absence. 


Bro. Adamson's grievances may be summed up as follows: He 
has for some four years held some views upon some of the 
parables, which I consider incorrect and misleading expositions. 
These he brought forward at the Spring Convention of 1892, in 
connection with a little talk to the colporteurs after the close of 
the meeting proper. Seeing that those who heard him had not 
generally caught the drift of his thoughts, my remarks following 
his were few, because I had no desire to hold up his views to 
ridicule-for some of them were too childish to treat in any other 
manner. I merely remarked that Bro. A's views of these parables, 
they would notice, differed a little from my own view, which I 
stated in a few words. But, said I, since the Lord expounded only 
a few of his parables, and since we know that they do not mean 
what they say, but are figurative, it would not be in order for any 
one to be dogmatic in interpreting them: it is well also to 
remember that no doctrines should be built upon parables; at 
most they may be used to illustrate doctrines made plain by non- 
symbolic scriptures. Thus, kindly, did I push aside,rather than 
crush, what then seemed to me harmless, nonessential 

But, alas! how great a flame a little spark may kindle. Had I 
realized, then, how an insignificant difference may be used by 
the Adversary for evil, how gladly I would have spent several 
hours in pointing out what seemed to me to be Bro. A's errors of 
interpretation. But I was busy, and said to myself-"In 
nonessentials charity and liberty." 

I now learn that Brother Adamson, like many others, has been 
under the influence of the Allegheny conspirators for more than 
a year. I noticed a change in his letters and manner, and in his 
zeal for the work, but could not account for it, until I learned of 
the "bombs" conspiracy, a few days ago. 

About a month ago several brethren wrote to me saying that Bro. 
Adamson was preparing and intending to publish a tract, that he 
was writing to them for money to publish it, and that he had 
requested that the matter be kept secret from me, which request 
they felt it a duty to the Lord and his truth to disregard. In some 

of these letters Bro. A. explained that the coming tract would 
contain some of his views on some of the parables, and at least 
one or two parables as treated by Bro. Russell, and some other 
extracts from Bro. Russell's writings. 

Bro. Weber received one of Bro. A's appeals for aid. He 
answered it kindly saying that he hoped to see him soon. Shortly 
after, he came from Maryland to Allegheny at Bro. Bryan's 
request to meet him on very important business, which business 
he found after his arrival was to sit in judgment upon and 
condemn Bro. Russell. After this interview, seeing the evil 
disposition manifested by Bro. Bryan, and his threatening 
attitude (which will be explained later), and knowing that in 
some way he was already influencing Bro. Adamson, and that he 
was about to visit Bro. A., Bro. Weber thought it would be well 
if he and I should visit Bro. Adamson at once, and if possible 
shield him from the subtle and evil influence of Bro. Bryan, who 
had stated his intention of leaving the city for Chicago the next 
day to see Bro. A. We therefore started that evening. 

Our talk with Brother and Sister A. was a kindly one, in which I 
pointed out what I consider to be his errors of interpretation of 
some of the parables, particularly one of them (Matt. 5:25,26), 
which seemed to convey the idea that the world during the 
Millennial age would each man pay the penalty of his own sins 
to the "uttermost farthing"; and I showed that with such a view 
in mind some might draw the conclusion, even if not meant, that 
the death of Christ was not necessary as a ransom price for all. 
We then told him of the unhappy change that had come over 
Bro. Bryan and of his strange and unwarrantable attitude toward 
myself and the work in general, that he might know something of 
the spirit which was prompting a new trial of his faith. 

But Bro. A's manner was not as formerly, and premonitions of 
his present condition of heart and mind were distinctly felt. I 
further stated that his proposition to place his tract in the hands 
of the Dawn Colporteurs for sale (of which he had not informed 
me, but which I learned through others) would be contrary to our 
arrangements with them-that those who handle DAWN should 
do so to the exclusion of everything else. This is a general rule 
among those who employ agents in any business, the object 
being to concentrate the entire effort on the one thing-'This one 
thing I do." and it is largely due to this regulation that the work 
has been so successful thus far. Therefore I had to assure Bro. A. 
that we could not institute any precedent in favor of his tract. 

Bro. A. makes a great mistake in saying, "Bro. Russell's 
spokesman offered me twenty dollars not to print the tract." His 
reference evidently is to Bro. Weber, who was not my 
spokesman. Whatever Bro. W. said he said for himself entirely, 
and he says that what he did was to offer twenty dollars to cover 
certain expenses already incurred if Bro. A. desired to 
discontinue the preparation of the tract, and give his energies as 

formerly in the direction of his special talent-the Colporteur 

Brother A's grievances are two: (1) We were informed about his 
tract before he got it out. (2) We found that he had on the face of 
his tract the words Old Theology Tracts and Tower Bible and 
Tract Society, Bible House, Allegheny, which deceptions we 
would not permit. After two notifications that we considered 
those references unjust and deceptive, and that he had no legal or 
moral right to so misuse our names to gain credence for his tract, 
he still persisted, and had many of them printed thus, Bro. Zech 
upholding him in it and doing the work. Finally, however, 
threatened Bro. Zech's partner (who although not interested in 
the truth, seemed to have better ideas of moral honesty) with 
damages if they let the tracts go out in that form, and they thus 
were forced to remove the deceptive title pages. 

Seeing him thus out of all harmony with the Tract Society, and 
as he had gotten into debt to the Tower Publishing Co. (not to the 
Tract Society) $218.00, during the time he spent in preparing his 
tract, we offered to credit on his TOWER PUB. CO. account all 
that he ever donated to the Tract Fund — $ 1 39 — if he so desired 


would resign the Directorship in the Tract Society, — to which, 
being continually absent from the city, he could not and did not 
give the least attention. This he refused to do; and, from what he 
says, he intends to owe the Tower Pub. Co. its $218.00 balance 
as long as he lives. 

He states that he spent hundreds of dollars and traveled about 
without salary, circulating pamphlets at Camp-meetings, etc. It is 
true that the Tract Fund paid him no stated salary, but the way in 
which he states the matter is calculated to give a false 
impression. The fact is, that money was furnished him for all his 
expenses; and so far as we have any knowledge, he used it for 
all his expenses. Of the $218 now owing to the TOWER PUB. 
CO. (not to the Tract Society) $35 was sent him in cash about 
one month ago to help him make a payment due on some real 
estate in Chicago, purchased last year. 

Bro. Adamson tries his hand at evil surmisings and says, "I 
believe that much more than I owe was expended in attempting 
to thwart Bro. Rogers' work in England." I reply, Aside from my 
time and stationary, I spent only twenty cents for four stamps, 
and this was not charged to the Tract Fund. Two of these stamps 
carried to Bro. Rogers the kindly put suggestions that his talent 
lay not in the direction of public speaking, as mentioned in the 
article "The Work in England;"-the third stamp carried a reply to 
Mr. Elliot Stock, of London, who had complained that Bro. 
Rogers was collecting money under false representations, from 
people who supposed that they were donating funds to the 

British and Foreign Bible Society, but who were finding out, 
from the tracts left them, that they were mistaken. I replied, that 
surely some mistake had occurred, for I knew that Bro. Rogers 
would make no misrepresentations, and that none of our 
colporteurs were authorized to solicit money, directly or 
indirectly, and that I would request Bro. Rogers to call 
personally and explain. The fourth stamp was used to advise Bro. 
Rogers of this, and to caution him that he be very careful that the 
truth be not evil spoken of, and to ask him to see Mr. Stock and 
explain matters, as I felt sure he could do; for his letters stated 
that he represented himself as the agent of our Society. 

This is a dispassionate statement of the injury Bro. A. has 
received at my hands. For all this he and the others reach the 
conclusion that Bro. Russell can only be completely 
overwhelmed by calling him,- "The Man of Sin. " 

Now we come to the consideration of the grievances of the chief 
conspirators-Bro. and Sister Zech whom we shall treat as one, 
including their household, and Bro. Bryan. 


Here, as it relates to this case, it is necessary to give a little 
resume of my business history from '81 onward. I was then 
engaged in mercantile business and had a large store on the 
principle street of Pittsburg, and three branch stores. These were 
chiefly controlled by clerks and merely had my supervision; the 
most of my time being occupied in the publishing of the 
WATCH TOWER, Food for Thinking Christians, etc., which 
was circulated in large quantities. As the literary work increased 
it became necessary to dispose of these stores; and as I found it 
much easier to spend money than to earn it, I concluded that the 
capital formerly invested in the stores should not all be lavishly 
spent even in the good work of circulating the tidings of great 
joy: that the Lord would be better served if it were invested so 
that my time could go to his service, than if all were spent at once 
in his service and I then were obliged to give my entire time to 
business; for my determination has always been that I would 
never beg, either for ourselves or for the Lord's cause; but that 
the same Lord who blessed Peter's fishing and Paul's tent- 
making (Matt. 17:27; Acts 18:3; 1 Thess. 2:9; 2 Thess. 3:8) 
could bless, according to his wisdom, my business talents. 

My money-capital being limited, I saw that it would never do to 
invest the funds in mortgages or in a bank, because the interest 
on the sum would be inadequate to the demands of ourselves and 
the work. Under what seemed to be a providential leading, I 
decided to invest with others in some oil property-oil wells. I 
chose this business because it seemed to be profitable, and 
because it would require little or no time and personal attention; 
for others, interested in looking out for their own interests, 
necessarily looked out for mine also. And this judgment has, on 

the whole, proved correct-several coins have been taken from 
this fish's mouth for our support and for the Lord's cause.-Matt. 

When Bro. Zech received the truth and left the Lutheran church, 
he owned a good property which, aside from being a home free 
of rent, paid his taxes and left him a net income of about ten 
dollars per month. Full of zeal for the newly-found truth, he 
engaged with me to translate articles from the WATCH TOWER 
into German, which I published in great quantities. He also 
proposed to translate M. DAWN, VOL. I., and to do the type- 
setting on same if I would pay for the electro-plates, supply the 
paper, printing and binding, and that we be share-owners in the 
work when completed. 

We agreed to this, and it was begun. But watching the results of 
the circulation of the German TOWERS, and seeing them to be 
very meager, I foresaw that the publication of the German 
translation of DAWN would be very unprofitable, and so pointed 
out to Bro. Zech, urging that his income and the needs of his 
family would not justify him in doing all that his zeal had 
prompted him to propose. At that time he had translated about 
two hundred and fifty pages and had set in type about one 
hundred pages, and my suggestion was: Now, Bro. Zech, 
suppose we reckon that the time already spent by you on this 
volume represents the translation of the whole of it and suppose 
that this be your donation to the German cause, and I will 
proceed with the publishing, paying all of the expenses-what I 
shall pay you for your time in translating the remainder of the 
volume being reckoned as pay for the type-setting already done 
by you. This was mutually agreed to. 

Meanwhile, my early suggestion, that Bro. Zech get at some sort 
of "fishing" or "tent-making," forced itself upon my attention. 
Various occupations were thought of, but none seemed so 
favorable to him as type-setting, and he requested that he be 
permitted to learn English type-setting and have the job of 
preparing the WATCH TOWER every month. I foresaw 
difficulties from his lack of a knowledge of the trade, as well as 
from his lack of knowledge of English, and urged that he choose 
something else. But, as 


nothing else so favorable offered, and, as he urged that he would 
see that his blunders should cost me nothing-that the work 
should cost me no more than I was then paying to a Pittsburg 
firm — I consented. Under these arrangements I paid him thirty- 
five dollars a month for a time; afterward when he became more 
expert, and when we began to set up M. DAWN, VOL. II., I 
increased the pay to forty dollars per month, and later, when he 
requested that he be paid by measure for the type-setting, and 
told me that he thought he could earn more money that way 

because he was getting more expert and would work longer 
hours, I consented; but instead of paying him the Union rates, I 
paid him more; namely forty cents per thousand ems, -because 
he was a Brother. 

Later, when Bro. Zech had inherited something like fifteen to 
eighteen thousand dollars, from his father's estate in Germany, 
he thought that he would like to build somewhere near our home; 
and knowing that I owned some lots opposite it he inquired 
whether I would sell to him. I assured him that I would be 
pleased to have him for a neighbor, and gave him a price on 
eight small lots. I told him that I thought them worth four 
thousand dollars at the rate other lots in that neighborhood were 
selling-for him to inquire and thoroughly inform himself-but 
that as a brother in Christ I would give him a discount of $1000. 
So he bought the eight lots and paid me $3000. But he has since 
"whispered" that he was cheated. 

Seeking an investment for some of his money, and knowing that 
I had some interests in the oil business, he asked my advice as to 
investing in that business. Judging that he would be one greatly 
affected by either a loss or a gain I advised him not to engage in 
the oil business. 

My book-keeper and general business representative at that time, 
Bro. Geo. Rindfuss, was very intimate with Bro. Zech. Bro. 
Rindfuss it seems advised Bro. Zech differently, respecting the 
oil business, and Bro. Zech seemed to misunderstand me and to 
imagine that from jealousy I had advised him against his best 
interests, lest he should prosper greatly;-but nothing could have 
been farther from my thoughts. 

About this time Bro. Rindfuss, as my business representative, 
called attention to the fact that I would soon need considerable 
money and suggested that he try and sell an eighth interest in 
some oil property for which not long before I had paid $3500. I 
consented. In a few days he reported that he could get $3300, 
and urged that I accept it as it was for a friend,-Brother Zech. I 
objected that Bro. Zech was unused to business, and if anything 
should go wrong he might reflect upon me for having helped him 
into it. The reply was that the property was as safe as could be 
found, and that Bro. Zech was not a child and knew what he was 
doing; and that besides Bro. Zech had been to see the property, 
while I had never seen it, having bought it on the explanation of 
Bro. Rindfuss and others, without taking time to visit it. So I 
consented, and as a favor to Bro. Zech sold him a one-eighth 
interest in the property for $200 less than it cost me and less than 
Bro. Rindfuss paid for a similar interest purchased from another 
party. I still, however, owned an eighth interest. 

To the complete surprise of all concerned, the property suddenly 
declined in oil production, and hence also in value, until what I 
had paid $3500 for was not worth $700. As we had feared, Bro. 

Zech's feelings suffered severely by the fall from great 
expectation to such realizations; and, although without cause, he 
proclaimed that I was responsible for his loss. I then felt that it 
would be to the brother's benefit spiritually and to the Lord's 
praise, and at the same time to the assistance of the German 
work, that I should help him out of his difficulty. Accordingly, I 
advised him to have nothing more to do with the oil business, 
and I managed to purchase back the said interest, worth at the 
time $700, and another small interest purchased of Bro. 
Rindfuss, and worth at the time $300, and so pay him for these 
their net cost (adding expenses and deducting oil received by 
him), which amounted to $3386. This sum by arrangement was 
paid him with my notes bearing six per cent interest and running 
for some time. They have since been paid in full with interest-$ 
2386 and interest more than we knew the properties were 
worth,-and they never were worth more afterward. 

Meantime Bro. Zech had urged that I go into the printing 
business with him, as a partner; but I refused, and advised him 
that it was a troublesome business. I never advised him to invest 
time or money in the business. On the contrary, I advised him 
against it. However, when he afterward found an partner and 
desired to do our work I promised him an preference over others, 
prices and work being equal; and this preference he has always 
had. Meantime, also, he had desired to have the full control of 
the German work and we sold him the plates, etc., of the German 
DAWN, VOL. I., at cost,-giving him privilege also to translate 
and publish the series, a condition being that he should supply 
the books at the same prices that we had been supplying them to 
the public and to colporteurs, and the promise made that if at any 
time Bro. Zech could not or would not supply the books at the 
same prices, the privilege of publishing them should revert to the 
TOWER PUB. CO. The restriction as to price was afterward 
modified as respects Vols. II and III., and they are now sold at a 
higher price, yet only about cost, because fewer are sold. And to 
meet Bro. Zech's views I agreed to pay him the full retail prices 
on all German Dawns I have occasion to purchase from him. 

Judge of my surprise when, in January 1893, Bro. Zech told me 
and others that I had treated him shamefully, etc. I said to 
myself, If this be bad treatment, what would be considered good 
treatment? A number of the church friends of all concerned were 
called together to hear the matter and advise. 

Brother and Sister Zech and family urged that I should pay more 
to Bro. Zech's firm for the printing and binding of the Dawms 
than responsible firms would charge for the same work. He 
complained, too, about being limited in the selling price of 
Dawm Vol. I; and declared that I had almost starved them at first 
on $35 and $40 per month, etc. I explained our dealings as above 
to the friends present and that we were paying our brother about 
twice as much as he could have gotten elsewhere-if he could 

have gotten any opportunity or pay when new at the business. I 
explained, as I do now, that it was no more my duty to pay a 
brother more than a worldly firm would charge, than it was his 
duty as a brother to do the work for less. Business should be 


on the lines of justice: charity and love can find exercise in other 
ways-as, for instance, in our dealing with Bro. Z. in the oil 
transaction, in which we made him and the German work a clean 
present of $2386 with interest. Bro. Zech complained that we 
gave one lot of DAWNS to another firm to print and bind. I 
showed the friends that Bro. Zech's firm was continually 
complaining that they were losing money on the Dawn work, 
while others were bidding lower, and were anxious to get the 
work. Bro. Zech's firm being full of work we finally gave one lot 
to another firm at a saving of $130 on twenty thousand books. 
And then I gave about one hundred dollars of that saving to the 
German cause, by donating the cost of the electro-plates for the 
third volume of German DAWN. 

It is almost needless to say that the friends after hearing us both 
fully-until daylight of Feb. 5, '93-assured Bro. Zech that Bro. 
Russell's course was not only just, but very generous and 
brotherly toward him. His judgment was so warped, however, 
that he could not see the matter at the time; but a day later he 
expressed himself differently by letter to us and to all. The 
following is a verbatim copy of his letter: 

Allegheny, Pa., Feb. 6, '93 

"Dear Brother Russell :-Thinking the matter over since our long 
conference with the different brethren and sisters in your house 
on February 4th, I find that I have erred in my judgment 
regarding the charges made against you, and I therefore express 
my regret for having done so and for the trouble and anxiety 
resulting from it. May the Lord grant us that no such 
misunderstanding will arise again to injure our mutual brotherly 
feeling and fellowship. And since so many of our friends have 
been witnesses, I would be very pleased to express the above 
sentiment in their hearing, or, if you deem it preferable, to have 
them read this letter. In sincere love and fellowship, Your 
brother in Christ, Otto Von Zech. 

"P. S. So far as Sister Zech is concerned, I must state that she 
never agreed with me concerning the right I thought I had to 
claim, but took, so she says, the position she did from a sense of 
wifely duty. O. V. Z." 

This experience led to the preparation of the article entitled, The 
Relative Claims of Love and Justice, which, that it might not be 
construed as a blow at Bro. Zech, was held back and published in 
the Tower of June 1, '93. 

Below is a copy of a letter presented to Sister Russell and myself 
about a month previous: 

Christmas 1892. 

"Dear Brother Russell:-I embrace the opportunity of this 
celebration of our Redeemer's birth to tell you in writing what I 
could not so well express orally. I want to make you the best 
Christmas present I know of in telling you of our deep and ever 
increasing gratitude and love toward you and Sister Russell for 
your work's sake, and for the kindness and love shown and daily 
bestowed upon us. 

"In reading the other day what the Apostle says, that "we all with 
open face beholding as in a glass the glory of the Lord are 
(being) changed into the same image from glory to glory, even as 
by the Lord's spirit, ' and finding that the Apostle spoke thus not 
of the future but of the present, I could not help thinking, Yes, 
that is so. If we look back these seven years since we came into 
this marvelous light by the grace of God, we have experienced 
an ever increasing and burning love toward those who had been 
God's blessed agents to help us see the truth. 

"And I concluded, dear Brother and Sister, to let you know this 
our sentiment as our best gift we possibly could give, and thus to 
thank you from our hearts for your labor of love which our 
Heavenly Father has so abundantly blessed also toward us, and 
at the same time for the firm stand you take and always took in 
the defense of the central truth in our Father's plan-the ransom 
for or instead of us. 

"May our Lord and Shepherd grant us to stand side by side in 
this battle till it is over. In Him we will remain, Your Brother 
and Sister Zech." It seems strange indeed that people could write 
such letters and yet keep "bombs" ready and waiting for 
convenient "explosion." 

This comprises all of Bro. Zech's grievances, except as relates to 
the Wednesday evening prayer and conference meetings, which 
we will now notice. 

A little more than a year ago, studying the spiritual needs of the 
flock, and remembering that our central prayer meeting had been 
a failure, because the friends here are widely scattered, we 
conceived the plan of having meetings in various parts of these 
two cities, not for Bible study, but for prayer and testimony, for 
the cultivation of the fruits of the spirit and the binding together 
of the body of Christ in love and Christian fellowship. I 
suggested to the Church the advisability of such meetings, urging 
that while doctrines are necessary, the cultivation of the fruits of 

the spirit is the real object of all doctrine. I asked those who 
favored the plan to signify it by rising; and almost all arose, Bro. 
Zech and family being conspicuous as voting against the 
meetings,-which they had a full right to do. I was not surprised 
at the matter, however, as I knew that Sister Zech had frequently 
expressed herself as having no confidence in prayer. 

Next we asked for houses to be volunteered in which the 
meetings could be held, and several promptly offered, the object 
of the meetings being clearly understood by all as not doctrinal, 
but social meetings. 

I then appointed leaders of those meetings-asking Bro. Zech 
first, whether he would serve. He declined. Later he started a 
German meeting at his house for doctrinal disputations, which of 
course, was all right; for the appointment of the social meeting 
did not hinder any who pleased from holding or attending other 
meetings. But because I urged that these meetings, appointed for 
social worship, should be held strictly to their object, Bro. Zech 
and his wife complained that I was a pope, and privately, we 
now learn, endeavored to raise a spirit of opposition in others, 
but without success, as the congregation appreciates the 
meetings greatly. Bro. and Sister Zech, after trying for six 
months to discourage the meetings, began to attend them: and we 
were greatly encouraged for two months,-especially when at a 
general church meeting (Dec. '93) Sister Z. testified before all, 
of the benefit she had derived from those meetings. This 
sympathy and interest ceased, and they at once changed their 
plans, when it was known that there would be no general 
Convention here this Spring. 


The charge of "bondage" and "under my thumb," etc. which now 
they make public, I find has been a part of their "whisperings" 
for the past four years. They did what they could to prejudice the 
mind of the Tower office helpers: slanderous falsehoods, called 
"revelations" were made to them, to undermine their confidence 
and poison their minds against me; so that when the time for 
"exploding" the "bombs" should come, I should have no friends. 
Three years ago Sister Ball was invited over to their home to 
spend the evening and then advised, confidentially, that she was 
imposed upon by us, etc., etc., etc. Sister Russell and myself then 
visited them, showed the error of this course and they 
apologized. But within a year it now seems that they began 
again: Bro. Henninges was "talked to" about being in bondage to 
Brother Russell; and it was intimated that he was a fool for 
staying here. Bro. Campbell was made a "confidant" before he 
had been here a month, every endeavor being made to prejudice 
him against me. Bro. Abbott was similarly approached; and 
when questioned as to his salary, replied: "I am not sure that Bro. 
Russell would want his private affairs discussed, but I will tell 
you this much: he is paying me more than I asked for." An 

attempt was even made to alienate my wife, and to make her my 
enemy; but praise God it did not succeed. I can now heartily 
thank the Lord that I have such faithful, proved ones so closely 
associated with me in the work. It is strange how blind I must 
have been, not to have noticed what others all around seem to 
have seen and heard. But I placed too high and estimate upon 
those who bear the, to me, sacred name of "brethren." 

Since Bro. Zech has alluded to the events of Christmas evening 
1892, I must give the facts. Sister Russell and I invited Bro. and 
Sister Zech and a few other friends to a six o'clock Christmas 
dinner. After dinner, while in the parlor, Sister R. interrupted me 
in some trivial matter, and then catching herself asked me to 
proceed. I replied, "No; you tell it-you are the head of the 
house." This I admit was sarcastic; and seeing that it hurt Sister 
Russell's feelings and that she at once disclaimed any wrong 
intent, I excused it, and said that I did not mean it literally, that 
indeed Sister Russell is a very model wife, etc., and thus the 
matter ended. 

But Bro. Bryan (who we will see presently is a most peculiar 
person, who fancies himself able, as he is ever willing, to give 
everybody instruction, and whose idiosyncrasies I had put up 
with for several years, as a member of our family and one of the 
office helpers), fancied that the above incident gave him a 
chance to meddle; and so the next morning at breakfast he took 
occasion to insult me. His remarks were ten times as strong as 
mine of the evening before, and wholly inexcusable. Sister 
Russell remonstrated, that his remarks were out of order, and I at 
once told him that I had borne his insolence and meddlesome 
busy-body disposition entirely too long; and now to go at once 
from the home whose head he had not respected and to whose 
every member he had made himself a disturber. 

He went at once to Bro. Zech's where he was made warmly 
welcome as a co-conspirator against Bro. Russell, but their cause 
would suffer if he left the Tower office before the "explosion;" 
so they got up a letter and with one argument or another got 
those who had been present on Christmas evening to sign it. That 
is the letter which Bro. Zech drags into his statements of his 
grievances. But their real object was to get me to take Bro. 
Bryan back into the TOWER office. Of the circumstances under 
which the signatures were obtained the signers themselves have 
something to say below. Those circumstances exonerate all of 
them except the conspirators, Bro. and Sister Zech and Bro. 
Bryan, whose malicious intent seems now very manifest; but of 
course I knew no difference among them at that time. 

I very humbly consented that these friends should help me mind 
my business: and at the request of that letter invited them all to 
meet me at my house. When they arrived, by way of showing 
them that I considered this an interference in my affairs in a way 
that they would not like to have me interfere in theirs, I 

suggested that perhaps the meeting had best be turned into one 
for the investigation and criticism of the private affairs of all 
present. I suggested that I knew considerable of their private 
matters which it would be quite embarrassing to us all to have 
related, even to a small audience (referring specially to Bro. and 
Sister Zech and Bro. Bryan); but that if it was their duty to 
investigate my private affairs it must be equally my duty to 
investigate theirs. 

The three in question got loud and angry and dared me to say 
what I could. But I assured them that I had no thought of telling 
anything-that I had no such misconception of duty, but merely 
wished to remind them of the propriety of not being busybodies 
in other men's matters. We then proceeded to the consideration 
of Bro. Bryan's offense, and the company united in telling him 
that his course was wrong, and advising him to confess it and 
apologize-which he did do that evening. (Judge then of the 
unfairness of Bro. Zech's statement on this subject.) This led to 
the discussion of the subject, Who is the head of the family? 
Sister Zech, who had gotten some extreme ideas on the subject, 
called up the question, and expressed the opinion that the 
Apostle Paul's expressions on the subject were incorrect. My 
views on the subject appeared in print later,-in the Tower of 
May 1, '93, in the article "The Twelve Apostles, " etc., and in 
July '93-a double number-on "Man and Woman in God's 
Order. " 

The following kind letter has just been received, and we make 
room for it as it bears directly on this subject. 

Alleheny, Pa., April 23, 1894. 

"Dear Bro. Russell :-We, as your friends, whose names are 
appended to the portion of a letter published by Otto von Zech, 
feel a deep sense of regret, not only for your sake, but also for 
our own, at the light in which it makes us appear; for we have no 
sympathy whatever with the spirit and intent of his libelous 

"We desire, therefore, to acquaint you with the peculiar 
circumstances attending our signing it, which we have not 
previously explained, because of the completeness with which 
the entire matter was BURIED (so far as you were concerned) 
the same week it occurred. The circumstances are as follows: 

"We with others of the Church of Christ here had prepared some 
New Year presents for you and Sister Russell, and Bro. Zech had 
been appointed to make the presentation speech and had 
proffered his home for the 


presentation, because so near to your own that the things we 
proposed to present could be readily transferred, after the 
surprise of New Years' night, 1893. 

"When Bryan left your home and went to Zech's they 
commended his conduct, claimed that a great wrong had been 
done him, and prepared the letter in question. The signatures 
were obtained in this way: Mr. Zech with the letter in hand 
called upon each one and in an excited manner represented that a 
great injustice had been done Bro. Bryan-that he had been 
rudely thrust out of his place in the TOWER office and Bro. 
Russell house, through the tyranny of Bro. Russell. He then 
added that Bro. Russell had too much power and ought to be 
taught a lesson; and that although the presents were at his house 
and the congregation were invited to assemble there, he could 
not make the presentation speech with good grace unless this 
matter of Bryan's were settled and he returned to his former 
position. Now, said he, if you add your signatures to this letter, 
requesting a meeting of us all with Bro. Russell, we can have this 
matter settled and then we will carry out the previous 

"By such talk he obtained our signatures, but not for the object 
apparent in the letter, the language of the letter passing 
comparatively unnoticed, because our attention was specially 
drawn to Zech's excited words with reference to Bro. Bryan. It 
would now appear that this was intentional on his part, and that 
he kept a copy of the letter for its recent malicious use; and on 
the evening appointed, although Bryan and Zechs continually 
persisted in dragging up the little matter about Sister Russell, 
both she and we protested that that was unnecessary and that that 
was entirely settled between you and her. 

"Although feeling the matter was none of our business, we added 
our signatures because we were so anxious to have everything 
smooth and pleasant before the evening of the presentation, then 
so close at hand, and fearing that if we did not there would be 
some unpleasantness with Bro. Zech before the congregation 
which was to assemble for a purpose so different. The letter 
concluded as follows: v May our dear Lord guide and direct your 
judgment or ours, that it may all be to his glory. Yours in the 
Redeemer. (Signed.). ' The signatures were obtained only with 
this object in view, and on condition that the matter should never 
be mentioned outside of the number present that evening. This 
promise they have entirely failed to keep, and ever since have 
talked of it in private; and now, judge of our surprise and chagrin 
on finding a portion of that confidential letter in print and our 
names heralded as busy-bodies in the affairs of one whom we 
love and esteem as a tried and faithful servant of our dear 
Redeemer and Lord and in whose integrity as a Christian brother 
we have full confidence: and as having part in the present 
infamous conspiracy to overthrow him from the place which he 
holds, and that rightly, in the hearts of many of the Lord's 
people. It is an unwarrantable misuse of our names, against 
which we (as the signers) most earnestly protest. 

"At the meeting which resulted, all (including Zechs) admitted 
the justice of your course toward Bro. Bryan, whom we and they 
urged to apologize for his misjudgment (we did not at the time 
doubt his good intention); and he did so in our presence. Thus 
the matter ended, and a pleasant New Year's evening followed. 

"Otto von Zech's conduct and libelous circular remind us of 
Korah, the v ringleader' of the rebellion against Moses and Aaron 
(Num. 16 and 26:9-11), who, with Dathan, Abiram and On, was 
not content with his honorable post, but v sought' the office of 
Moses. From the above reference we discern that Korah with the 
other three charged Moses (without cause) with the very sin 
which he and his associates themselves committed. We find the 
same ambition, jealousy and pride in the conduct of Ahithophel, 
who, being King David's counsellor and friend, became, through 
this same leaven of sin, the most treacherous enemy of the 
servant of God; but David's heart remained loyal, and his prayer 
to the Lord v turned' Ahithophel's bad-intended course into what 
his name signifies, foolishness; for, said David, v O Lord, I pray 
thee, turn the (treacherous) counsel of Ahithophel into 
foolishness. ' (2 Sam. 15:31.) A like conspiracy we find against 
the Apostle Paul, when they banded themselves together to v kill 
him. ' (Acts 23:12.) And a like conspiracy was kindled against 
our dear Redeemer by certain ones of his time; for they 
^consulted that they might take Jesus by subtlety, and kill him. 
' (Matt. 26:4, 5) And again, it is written, s They hated him 
without a cause. ' (John 15:25) May the dear Lord strengthen 
your mind and heart, so that through you, dear Brother, the 
proclamation of the gospel cause may be fully established. 

"Hoping that this explanation will fully clear us in your eyes 
from any connection with the libelous circular, and desiring that, 
if opportunity present itself, you will make this known to any 
who may have seen the present statement of the conspirators, We 
remain, yours in love and service of the truth, J. A. Weimar, 
Elizabeth K. Weimar, John Cromie, Laura J. Raynor, H. C. 
Wolf, Rose J. Ball. 

"P. S. -Brothers Ohlsson and Winter are not now in the city, and 
hence their signatures have not been obtained; but besides them 
the only other signers, exclusive of ourselves, are the 

Let me here remark, incidentally, that if there are any of God's 
married children whose interests are more thoroughly one, and 
whose esteem for each other is greater than that which exists 
between Sister Russell and myself, we would be glad for them to 
have it so; but we have no present reason for so believing. Ours, 
we feel, is indeed a union in the Lord, which we believe that 
even death will not sever. 

Is it any wonder that, when I came to know the depth of their 
perfidy, I refused to allow Bro. Zech to preach in the chapel-the 

use of which for years I have furnished free of charge to the 
German friends? Could I, in justice, do less than inform those 
German brethren and sisters (about twelve persons), that while 
they were as welcome as ever to use the chapel every Sunday 
morning, Bro. Zech had proved himself wholly unworthy of my 
confidence, and that I felt that it would be wrong to supply him 
the opportunity to attempt a further defamation of my character, 
by misrepresentations slobbered over with protestations of 
brotherly love? Indeed, I am of the opinion that not one man in a 
thousand, professor or non-professor, would have had so little 
shame as to have attempted further 


abuse of my generosity, after having publicly done all he knew 
how to defame me. He claims to have been "under bondage" to 
me. So I at once forced him to become a free-man by refusing 
him longer the privilege hitherto enjoyed of speaking to the 
German friends in the chapel. But even this enforcement of 
liberty is one of his charges against me. 


Bro. Bryan served the cause in the TOWER office for several 
years-well in many respects. But by heredity he has a very 
violent temper, a vindictive disposition and a penchant for 
minding others people's affairs. It is with deep regret that I thus 
write, and now only because it seems a necessary explanation of 
what follows. When I say he evidently inherited these ungainly 
traits I consider that I am making an apology for him. Time and 
again have I helped to settle differences between him and the 
other office helpers, in which he was uniformly to blame- 
generally trying to mind some one else's business; and time and 
again has he repented and lamented his course and promised to 
turn over a new leaf. But his difficulty seemed to grow upon 
him. He got worse and worse. He at least six times during the 
last three years of his stay urged that he should leave the office 
for the relief of others; and each time I persuaded him to try to 
do better: yet, when at last I concluded to let him go, he seemed 
determined to stay. I could not then judge why, but can now see 
that it was because he had become one of the conspirators and 
was waiting for the time to explode the bombs. It was after his 
conduct finally became unbearable, that I wrote him the 
following letters. 

Allegheny, Pa., Mar. 2, '93. 

"Dear Brother Bryan:-Your note, which I requested last evening, 
saying, if there are other matters v that you say would still be 
difficulties, even if you could determine not to meddle with and 
annoy Sister Ball, ' is before me. In reply I must tell you that this 
note manifests still more of the same wrong spirit of which I 
complain on behalf of Sister Ball. 

"It shows that you not only want to annoy and manage her and 
her work, but that you also want to do the same for me and my 
business, and that of the entire office and home. I have assured 
you repeatedly of my Christian love and my care for your every 
concern, and my desire that you enjoy every comfort and 
pleasure which our home and office afford, but you seem to 
think that every thing should be run according to your ideas, 
which is neither possible nor reasonable. 

"For over two weeks (I might almost say three years) you have 
been worrying the office and home circles, and that without any 
justification. You should be conscientious enough to admit that 
you have no right, human or divine, to interfere with Sister 
Ball's rights or business, nor with mine, nor with those of others. 
If, therefore, this matter can be fixed only by your leaving the 
TOWER office, do not persuade yourself to a false view, in 
supposing that you will be going forth for righteousness' sake, or 
for conscience' sake; for, on the contrary, it will be because you 
are a persistent busybody in other people's affairs-and an 
intentional one, since instead of acknowledging the fault you 
attempt to excuse it, and even argue by the hour that you have a 
right to judge the conduct and even the consciences of others, 
and to give them tongue chastisements and other incivilities until 
they adopt your conscience as instead of their own and repent to 
you, etc. I should tell you also that Sister Ball is not the only one 
who has mentioned your interferences. 

"A month or so ago Bro. Henninges said to me:- v Bro. Russell, 
cannot I do some of the work of the composing room, or in some 
way shift so as not to be so much of an annoyance to Brother 
Bryan? ' I replied that I thought I had a plan for dividing the 
work which would harmonize the difficulties peacefully, and to 
wait and see. 

"Within a week Bro. Page said, v Bro. Russell, I feel that I am the 
seat of Bro. Bryan's trouble, and while I came here, as I believe, 
under the Lord's leading, do not let me stand in the way of the 
smooth running of the Lord's work. At the same time I scarcely 
think that you do your duty toward Bro. Bryan and the others, 
and the work, to permit him to interfere with and snap the head 
off everybody and everything. In a worldly office such conduct 
would not be endured five minutes. ' 

"I explained how I believed the trouble to be in part a heredity 
and that I was trying to have you take the right view of it, and 
that if you could see it fully and clearly I had confidence that you 
would do differently. But why you cannot or will not see so plain 
a matter I cannot understand. 

"You know better than any one else, dear brother, how, with 
great patience, prompted by loving interest for you and for the 
work, I have tried to have you see the error of being a busybody- 
especially so when you knew that those you interfered with are 

fully as conscientious as yourself, -and full more so on the 
subject of respecting the rights and liberties of others. 

"I have exhausted every proper means at my command to have 
you see right and DO RIGHT. But you all the more assume a 
self-righteous air and insist that you have a right to be the judge 
of the rights, liberties and consciences of others. 

"This I can no longer permit. It becomes my duty, therefore, dear 
brother, to say, Stop this wrong-doing and uncharitable judging! 
and if you will not stop it you must cease to occupy the place 
you have occupied for so long in the office. 

"Nevertheless, dear brother, it will be in sorrow and not in anger 
that we will part with you. You have many excellent traits to 
which I cheerfully bear witness, and I shall always feel a deep 
interest in your welfare, and should opportunity ever offer I will 
be glad to prove this in some more substantial way. But if 
disposed to see your error and to manifest a reform of your 
course, not only I, but all the ^family' I am sure will be glad, not 
only to have you stay with us in the work, but to assist you and 
bear with you. Please let me have your decision this evening, on 
the lines laid down in this letter. 

"With deep brotherly love and unceasing interest in your present 
and future welfare, I remain your servant in the Lord, C. T. 

March 3, '93. 

"Dear Brother Bryan:-My letter of yesterday was very 


plain. While assuring you of my love and interest, it stated the 
necessity and laid down the conditions upon which you should 
have acted pro or con at once. Matters have run along now for 
nearly two weeks in a very unsatisfactory manner and one very 
disadvantageous to the Lord's work. Others are idle while you 
have and hold onto more than you can do. 

"Forbearance longer would not be a virtue. Your letter or note in 
reply to mine of yesterday is not a reply-merely a delay. What 
can be your object? I must insist, dear brother, either that you 
fully consent to all the reasonable requirements of my letter of 
yesterday, and indicate this in no uncertain words, or else that 
you hand over your keys and place, that some one conscientious 
enough to recognize and respect the rights of others may, with 
those who love and make for peace and right, occupy in your 

"After reading this letter and communing with the Lord, 
remembering that my course is the one of duty and that I still 

abound with love for you, save me further annoyance by acting 
at once. You had best re-read my letter of yesterday. May the 
Lord guide you, has been my earnest prayer for several days, but 
a conclusion must be reached now. 

"With continued brotherly love and interest, and the hope that 
you may gain the victory over self-will and other foes, and 
humble yourself to be and do what you see to be the right, I 

"Your loving servant in Christ, C. T. Russell. 

"P. S.-If you decide to quit the work and need money let me 
know how much." 

Bro. Bryan finally concluded to go into the colporteur work, and 
we parted seemingly warm friends, as the following extracts 
from a letter received later shows; their "bomb" plot seemingly 
having been abandoned for a time. 

Richmond, Va. March 15, '93. 

"Dear Brother Russell:-I feel like giving you a little report of 
myself and my doings, in addition to what I wrote on recent 

"The whole situation here seems as favorable as any that could 
have been chosen. To be with your father's family has been most 
helpful. Then I have made a little beginning in canvassing that is 
not discouraging, though not nearly so good as I wish it were. 
Then, through advice from you, three brethren visited us last 
Sunday. I was very favorably impressed by the appearance of — 
-. If I am not mistaken, he is quite able to be a local teacher and 
leader. And he seems to have a beautiful spirit. Some brethren 
here had been meeting with a little group of Adventists; but quite 
lately the latter withdrew to another room. To our great pleasure, 
these brethren said they had already secured a room and arranged 
to have a regular Sunday meeting. They wished they had known 
earlier of the presence of your father's family in Richmond. I 
anxiously await the meeting next Sunday and will tell you how 
things seem. If I had the address of all Tower readers, could call 
on them and judge whether to notify them of the meeting and 
invite them to it. I have reconnoitered a little, and find good, 
long streets of residences evidently of the class where I will get 
access to the husband or wife, and not to the servant alone. I am 
quite hopeful that my record will grow better, as I get into the 
adjoining territory named. 

"I have been out four days-not putting in very full time some 
days. The s score' is: 5, 6, 8, 9-orders taken. 

"Asking to be remembered also to Sister Russell and all, Yours 
in the faith, Elmer Bryan." 

But a little Christmas token, sent him four months ago, seems to 
have been the innocent instrument by which Satan again got to 

work upon his naturally not too well balanced brain, reviving 
and exaggerating previous "evil surmisings" and enlarging his 
"root of bitterness." 

He then began to write frequently about some trifles connected 
with his office experience. I answered these kindly and fully, and 
explained to him that we understood the matter thoroughly and 
that they were all right. However, about six weeks ago he 
concluded to ask two of the brethren to come with him and hear 
his statement of my sins and to reprove me according to Matt. 
18:15-17. Bros. H. Weber and M. M. Tuttle came with him to 
see me and to hear his charges. When these brethren heard the 
charges, they told Bro. Bryan that they were ridiculous; that so 
far from being to my discredit they were to my credit,-every one 
of them. Here they are:- 

Charge l.-Bro. Russell, having the renting of a house, once put 
my (Bryan's) name on the "To let" notice, without my consent. 

Answer.-Bro. Bryan was in the office constantly and could 
better than any one else Answer— the questions of applicants. I 
preferred not to have my own name on the notice (1) because my 
forenoons are usually spent at home, writing, and (2) because my 
name being necessarily prominent, I modestly preferred to avoid 
any unnecessary notoriety. Bro. Bryan's name would be 

Judgment of the Brethren — Perfectly proper and commendable. 

Charge 2.-Once when I was intending to purchase some clothing 
Bro. Russell gave me a letter to one of the prominent Pittsburg 
clothing stores, assuring me that it would secure for me a ten per 
cent, reduction in the price. It made me feel bad to think that 
Bro. Russell would thus deceive and cheat them, and I could not 
use the order. 

Answer.-The letter was entirely proper. I am personally 
acquainted with the proprietors who grant me a discount, and 
invited me to send over any of those connected with the office, 
and that they should have the same. 

Judgment of the Brethren -Proper and commendable. Bro. 
Russell was endeavoring to extend to you, at the expense of his 
own time in writing the note, a privilege which all the large 
stores are glad to give, to get trade. Nearly every one gets a ten 
per cent, discount upon some score: Prices are so arranged as to 
permit of these discounts to customers. You merely did not 
comprehend the matter and thought evil of what was really a 

Charge 3. -Bro. Russell received for many of the Colporteurs 
clerical half-rate arrangements over one of the railroads, and I 
am sure that he got these by deception and fraud ; for I know 
that the R. R. people would not grant those rates if they 
understood that the colporteurs sell books. 

Answer— by Bro. Weber.-A very unjust and uncharitable thought 
on your part, Bro. Bryan; and a very mistaken one. I, myself, 
arranged the matter you condemn; and I did it in a perfectly 
honorable manner. I am 


well acquainted with the gentleman in charge of that business, 
and explained that the colporteurs are preachers, ministers of the 
truth, who give their entire time to this work, but that they do it 
in a different manner from the clergy of the nominal church. I 
explained to him that they explained the Scriptures from house to 
house, and sold books which would continue and elaborate the 
preaching after they were gone. 

Judgment of the Brethren.-Proper and highly commendable to 
all concerned except Bro. Bryan. 

Charge 4.-Bro. Russell violated my idea of the law in the 
mailing of Millennial Dawn Vol. II. 

Answer.-(I gave a detailed explanation of the matter, but it 
would be too tedious to relate here.) 

Judgment of the Brethren.-Entirely proper so far as we can 
understand the matter. Anyway, we feel that the United States 
Government is abundantly able to look out for its own rights, and 
that it is very far from the spirit of Christ for you, Bro. Bryan, to 
be surmising evil against the very one through whose efforts God 
sent the truth to you. We could not think you more conscientious 
than Bro. Russell, and as for ability to interpret law, human or 
divine, we consider him entirely your superior. 

Charge 5. I claim that Bro. Russell cheats the government by 
putting only half enough postage upon the Tower binders. He 
made us stamp them at "book rate," while I claim that they 
should be stamped at "merchandise rates." I wrote to the P. O. 
Department at Washington asking whether a Newspaper binder 
should be stamped as book-matter or as merchandise, and they 
replied-" as merchandise." Here is the letter signed by the third 
assistant P. M. General. 

Answer.-The Tower binders were for some time mailed with 
double the proper postage. When I noticed it I had it changed to 
the proper rate. The binders are merely book-backs, and when 
filled with TOWERS constitute a bound volume. It requires no 
great mind to see that a part of a book cannot be rated at a higher 
charge than a whole book; and book-back or binder should 
therefore be mailed at book rates. However, lest some 
uninformed postmaster might not be able to reason properly 
upon the subject we always put one TOWER into each binder. 
Surely, it is then a book of 16 pages to any one capable of sound 

The Third Asst. P. M. General has been in office only one year, 
while I have had many year's experience in just such questions. 
It was this same gentleman who ruled out the Old Theology 
Tracts some months ago; but I appealed from his decision, and 
the legal department sustained my understanding of the law. 

Bro. Bryan's decision would be binding on himself, but on no 
one else. The law leaves its interpretation to the common sense 
of the reader, except when called in question by the postmaster, 
and then an appeal may be taken if desired. 

Judgment of the Brethren.-Without doubt a binder containing 
sixteen pages of reading matter is a book, and should be stamped 
at book rates. Bro. Russell should be allowed to mind his own 
business, and those who cannot help him should not hinder him. 
If Bro. Bryan thought differently he discharged his duty when he 
told Bro. Russell how he viewed the matter. The P. O. 
Department it seems was not asked about a Magazine-binder 
with one issue enclosed. That would have been a different 

Charge 6. -On the missionary envelopes recently isued the last 
paragraph is marked, "S. I. Hickey in Christian Herald" but 
those printed some years ago read, "J. E. Jewett in Christian 
Herald." That was a fraud I believe. I have no doubt that was 
written in the WATCH TOWER office. 

Answer.-This is a totally untrue: I first saw the "notice" in the 
columns of the Christian Herald. It appeared upon a page at 
that time controlled by Mr. Jewett, and since it had no name to it, 
I supposed it was Mr. Jewett' s expression. Later, I learned that 
Bro. Hickey had written the commendation; and hence I changed 
the name on the next lot of envelopes printed. 

Judgment of the Brethren. -Bro. Bryan, as only an impure 
fountain sends forth impure water, so only a wrong condition of 
heart could send forth such uncharitable thoughts, and these 
without any foundation except your "evil surmisings." Do not 
forget that evil surmisings, envy, strife, malice and hatred give 
evidence of a wrong spirit, little like the spirit which "thinketh 
no evil" and much akin to the spirit which "loveth and maketh a 

Charge 7.-Bro. Russell violated the U. S. postal laws by 
occasionally putting in amongst the Towers some Pittsburg 
papers for relatives in the South. 

Answer.-Yes; it had been our custom for some time to send 
some of our exchanges and an occasional Pittsburg paper to 
friends; and these all being "second-class matter" were thrown in 
with the TOWERS when being sent to the post office. This 
continued until about six years ago. Somewhere about that time 
the rate of postage on second-class mail matter was reduced from 
two cents per pound to one cent per pound and postmasters were 

notified to be more than ever particular. Our Allegheny 
postmaster notified us that the German Tower could not 
henceforth be mixed with the English Tower, and that no other 
papers must be mixed in along. We called his attention to 
another part of the law in which it is specially stated that news 
agents may send out second-class matter at the same rates as the 
publishers, and showed that news agents do not keep different 
papers separate. The reply was that the post office department at 
Washington had made a ruling on that point, to the effect that 
publishers could send out other papers only when they sent them 
to all of their subscribers, and hence that publishers have less 
liberty than news agents. We accepted this ruling, and have 
never since, to my knowledge, mailed other than our own 
publications at "pound rates." 

Judgment of the brethren.-A most reasonable and consistent 
explanation of a trifle. It is not within the range of reason, Bro. 
Bryan, to suppose that one who is giving his time and energy to 
spread of the truth and the inculcation of righteousness, and 
spending thousands of dollars to that end, as you and we well 
know, would be dishonest for a few penny stamps. But it does 
look to us as though your object in even mentioning such a 
matter can be nothing less than a malicious spirit, a desire to 
injure Bro. Russell in our esteem; but we know him too well for 
that. His Answer—is more than a sufficient exoneration. 

(We since learn that some (at least one) of the slanderous 
circulars sent out by the conspirators went unstamped. Do we 
evilly surmise that this was cheating the government? No, 


we thank God that neither our heads nor our hearts are so 
deranged as to get us into such nonsense.) 

Charge 8.-Bro. Russell some six years ago loaned hundreds of 
DAWNS, under the name of Mrs. C. B. Lemuels, which I hold 
was wrong-a deception. 

Answer -No wrong was done to any one by the use of the name; 
but, on the contrary, much good was accomplished. Many 
readers will remember seeing Mrs. C. B. Lemuels' 
advertisements in different newspapers, all over the United 
States, offering to loan free of charge a book that would be very 
helpful to honest skeptics and infidels. Many of you first learned 
of the truth by this means. The book was The Plan of the Ages- 
DAWN, VOL. I, and the name Mrs. Lemuels represented Mrs. 
Russell. I esteemed that the matter would be better received from 
a lady than from a gentleman. I could have arranged for the use 
of Mrs. Russell's name, or the name of some other sister, but 
reflected that a confusion of letters might result and prove 
inconvenient. Besides, I bring my own name as little into 
prominence as possible. This will be noticed in connection with 
everything I have published-the O. T. Tracts, the DAWNS, etc. 

The name Lemuel is from the Hebrew and signifies Son of God. 
The initial letter C. stands for Christ, and B. for before; hence 
the whole name signifies, a son of God, after Christ. I consider 
the using of the name for a good purpose entirely proper and not 
a deception, in the proper meaning of that term; for it could 
make no difference to the party blessed whether the instrument 
of his blessing had the name of Smith, Brown, Lemuels or 
Russell. Indeed, our Lord was known by a variety of names, 
other than the name of Jesus, given by the angel. He is called 
also Immanuel, the Son of Man, the Redeemer, the Good 
Shepherd, Lord of Glory, Prince of Peace, Prince of Life, the 
Word of God, the Lamb of God, the Just One, the King of Israel, 
Living Stone, the True Vine, Wonderful, Counselor, Savior, 
Mediator, the Amen, the Alpha and Omega, the Second Adam, 
the Messiah. Our Lord and the Apostles and the Prophets, did 
not think it a deception to apply these various names and titles, 
nor do I. Had I used the name for a wrong purpose, the entire 
transaction would have been sinful; but as it is conceded that it 
was used for a good purpose the entire transaction is faultless. 
Many eminent writers for the press cover their identity under a 
nom de plume, and justly without reproach. 

Judgment of the Brethren -Legitimate and praise worthy. We 
wish that more of God's children had the same singleness of 
purpose to do good to others and serve God and the truth to the 
disregard of their own name or fame. You, Bro. Bryan might far 
better be spending your time in holding up Bro. Russell's hands, 
than in seeing how you can annoy him with such quibbles and 
disturb the work he is doing. 

Charge 9.-Bro. Russell once advised a man to send addressed 
tract wrappers to the Tower office enclosed in a newspaper; 
whereas they should be sent at letter rates of postage, "two cents 
for each ounce." He also published the wrong rate of postage in 
the TOWER for May 1, '93, page 130. 

Answer.-My reason for advising thus was, that I did not want 
the brother to pay more postage than the law requires. (It 
certainly made not one cent difference to me. ) I know that many 
understand as little about the law as does Bro. Bryan, and 
country postmasters generally ask, Does this contain writing? If 
the Answer —is, Yes, he charges letter rates, two cents for each 
ounce, which in the case of addressed wrappers is contrary to the 
law. The law specifically provides that written addresses may be 
enclosed in newspapers without adding to the rate of postage, 
provided no other writing accompanies. But to add one other 
word such as "Well" or "All are well," would make the postage 
rate the same as on a letter, two cents for one ounce. If one 
address can be so sent so can two or five or ten. Indeed, written 
wrappers sent alone, without a newspaper, are subject to no 
higher rate than printed circulars according to law,-one cent for 
two ounces-Bro. Bryan to the contrary notwithstanding. 

Judgment of the Brethren.-Evidently a case of insufficiency of 
knowledge on your part, Bro. Bryan; and one easily rectified if 
you had been controlled by a proper Christian spirit. 

Charge lO.-Bro. Russell, it seems to me, uses language in a 
"double dealing" manner. When I attempt to show something 
wrong in what he has said, he explains it all away and would 
convince any one it was all right. 

Answer.-If I use ambiguous language it is wholly unknown to 
me; but since much of it is in print some one ought to be able to 
point it out, if this charge has any foundation. 

Judgment of the Brethren.-This charge is in harmony with all the 
others, and shows that for nearly six years Bro. Bryan abused his 
position and the confidence reposed in him by Bro. Russell, that 
he was all the while hunting for a flaw in his words or character, 
and that he was disappointed when his evil surmisings of either 
were corrected. And, because Bro. Russell cleared the matter 
entirely, it is called "double dealing." Shame! There are broad, 
medium and narrow minds and hearts. Bro. Russell's is one of 
the broad and unsuspicious. His poorest judgment, it seems to us, 
was in not seeing long ago the difference between an office- 
helper and an office-hinderer. The Dawn and the Towers are 
witnesses to the fact that he uses language with a directness that 
is seldom equalled except in the Scriptures and in law books. 
The message from his lips, as well as from his pen, has "no 
uncertain sound" to those who really have "ears to hear." 

Charge 1 1 .-I once found some four hundred and fifty dollars 
placed to my credit on the Tract Fund account. I remonstrated 
and it was taken off; but sums credited to other of the office 
helpers, not so conscientious, still stand. This shows that Bro. 
Russell's ideas are peculiar and I should say dishonest. 

Answer.-At the close of each year we generally find that we 
have expended more than the Tract Fund receipts from various 
sources, and we generally balance the account by donating 
whatever the receipts are behind, so as to let the fund begin the 
New Year without back debts. In the case mentioned I thought it 
would be well as an encouragement to the office helpers to share 
with them the credit for this sum and the voting shares which it 
represented. Accordingly the amount was divided with Mrs. 
Russell and the faithful office helpers. This was certainly not a 
crime; and indeed it is partly because of their consecration to the 
work that the expenses of the work are kept low. At all the 
events the office helpers are in and of our family, and I had 
pleasure in sharing 


the credit on the Tract Fund records, although none outside the 
office would have known these matters had it not been for Bro. 
Bryan's peculiar view of them. 

Judgment of the brethren.-Bro. Bryan, the more of such charges 
you bring the more you reflect to Bro. Russell's honor. Where 
was the wrong, the sin, in Bro. R's giving you and the others 
credit on the Tract Fund? Had he not a right to do what he 
pleased with his own? Suppose he had deposited that four 
hundred and fifty dollars to your credit in some bank,-would that 
have been sinful? If not, how could it be wrong to use it in the 
Lord's service and then give you the credit and the voting- 
shares? But you admit that he did not insist on your having the 
credit when you objected. Where, then, is the room for 
complaint? If your own judgment is confused, do at least try to 
let other people of sounder judgment mind their own business. 
Discourage in yourself the disposition to be a busybody. 

Finally, we must say to you that this whole matter is simply 
ridiculous and gives evidence of a very unchristlike spirit. You 
called us to reprove Brother Russell after hearing your charges; 
but we find nothing to condemn and much to praise in all that 
you charge. Study and pray over the matter, and the Lord grant 
you needed help by his word and providence. Otherwise your 
present spirit is likely to lead you into "every evil work," and 
into outer darkness; for if any man have not the spirit of Christ 
he is none of his. 

But Bro. Bryan had not come to be convinced; but said, "I will 
press this to the utmost, so help me God!" He had merely taken 
this as a preliminary step to his "telling it to the Church," at 
which time he, with the other conspirators, had arranged to 
explode the "bombs" that "would knock this thing (Brother 
Russell and the work) sky high." 

The Brethren expostulated and showed that the very object of 
calling in two brethren for witnesses was to make sure that 
which ever one was in error should have the error pointed out to 
him, and that it was the one who would not hear the other three 
that was to be reported to the Church; and that, accordingly, Bro. 
Russell might, if he chose, report him (Bryan) to the Church as a 
busy body, if he refused or neglected now to heed the counsel of 
Bro. Russell and themselves. 

But the Arch-conspirator, Satan, had evidently determined that 
the present would be his most auspicious moment, and that he 
should probably never find any more substantial charges. So he 
brought Bro. Rogers here; and his arrival, and disaffection 
because his schemes were not praised, accepted as the Lord's 
message, and generally substituted for present methods, together 
with Bro. Adamson's disaffection on account of his tract, 
seemed to make the present a most favorable time for the firing 
of the "bombs" that he had been kept waiting for about two 

However, as before stated, the meeting called by them by 
personal invitation, and composed of a large number of the best 

brethren, and sisters of the Church at Allegheny (and which 
Sister Russell and myself did not attend), was rendered 
disorderly by the frantic efforts of the conspirators make sure 
that Brother Russell should have no defenders. But it seems that 
the bombs and fireworks charges had been entrusted to Bro. 
Bryan, to be fired with tragic effect, and that they were 
smothered, when, because of his spiteful, angry and disorderly 
manner and refusal to recognize the chairman, it was decided by 
vote of the congregation not to hear him, but to proceed to hear 
the others. 

Having since learned what the "bombs" are, we must now 
explode them, and show that they are as untruthful as were the 
other Zech and Bryan charges, and similarly "evil surmisings." 
We find that while only some of these have been mentioned in 
the printed circular, others of them have been circulated privately 
by word of mouth and by letter; and hence we clean up all that 
we can learn anything about. 

Bomb I.-Several years ago Brother Russell bought and sold 
some oil through a broker, a member of the Pittsburg Oil 
Exchange. This, we believe, is what people call "gambling," and 
is therefore dishonest and wicked. 

Answer.-As before stated, I was in the oil-producing business, 
and all the conspirators knew this. It is nothing to be ashamed of, 
and I never kept it a secret. This is a way in which I have done 
some "tent-making" and "fishing;" and the coin from this fish's 
mouth supports me and mine, so that we are not chargeable to 
any, and so that we can help along the work. Some years ago my 
monthly share of the oil produced by well in which I owned 
interests was considerably more than it is at the present. The 
price of oil seemed likely to go lower, so I not only sold all the 
oil I had on hand, but through a broker I sold in advance oil that 
I knew I had in the ground, but which it would take time to have 
pumped out. In due time the oil was produced and the broker 
closed the contract, earning his commissions for his trouble and 
securing me a better price for the oil. 

This is the legitimate use of the Oil Exchange. The misuse of it, 
called "gambling," is where people have no oil and merely bet so 
much money that the price will go up or that it will go down. 
Only obtuse heads or evil-thinking hearts reach the conclusion 
that there is no honest use of the great commercial Exchanges of 
the world. There is genuine and a counterfeit in everything that is 
worth counterfeiting. The finding of a counterfeit proves the 
existence of a genuine, in business as well as in money. My 
transactions were on the genuine, legitimate basis, as any 
business-man of honor and judgment will declare. 

Bomb Il.-Some one told Brother Bryan that he thought that 
another person surmised that Bro. Russell had cheated a man in 
Pittsburg as follows: Brother Russell owned a quarter interest in 

a small business venture, another man named Dubbs owned a 
quarter, and a man named Boyd owned the remaining half; that 
Bro. Russell had transferred his interest to Bro. Sweet and got 
Bro. Sweet to buy Mr. Dubb's interest for "a mere song," and 
afterward Bro. Russell got back his own quarter, and evidently 
Mr. Dubbs had been cheated. 

Answer.-This, another case of "evil surmising," can be easily 
explained and would have been explained to anyone. Evidently 
they all knew this and did not wish to have an explanation, 
preferring to believe it, so that they could conscientiously throw 
it as a "bomb" when they got ready. 

The business in question is so small as not to be worthy of the 
name business. I did purchase a quarter interest in it of Mr. 
Dubbs, the inventor. Mr. Boyd managed the business and Mr. 
Dubb's nephew was the only workman. One day Bro. Sweet 
came into the TOWER office and told 


me that he was out of work and nearly out of money. He could 
make no success at colporteuring and was no hand at writing 
wrappers in the office, so I thought of the fact that Mr. Dubbs 
was anxious to sell his interest in the little venture, and that if he 
sold there would be a place for Bro. Sweet instead of Mr. Dubb's 
nephew. I told Bro. Sweet of it, and advanced him the full value 
of Mr. Dubbs' interest so that he could buy it, if Mr. Dubbs still 
wished to sell. But I realized that Mr. Dubbs who had sold me 
my interest, and was the inventor of the commodity, might feel 
under obligation to me, not to sell-so long as I held an interest- 
and especially as he had charged me more for my interest than 
we afterward found it to be worth-therefore, to let Mr. Dubbs 
feel entirely free to act as he pleased, I transferred my interest to 
Bro. Sweet who then bought Mr. Dubbs' interest with money I 
had advanced and Bro. Sweet got the situation. But as the 
business was not a success he never paid me back the money 
advanced. I took back the entire interest and since paid out some 
money on the same as my share of the loss. And Bro. Sweet's 
wife being ill, he removed to their old home in Virginia. 

Everything connected with this matter is straight-forward and 
honorable. Mr. Dubbs is still a Pittsburger and a warm business 
friend, who would take my word on a par with my bond. How is 
it that these evil surmisers are "brethren," who, while confessing 
that I never wronged them, but on the contrary, that they are all 
more or less my debtors, imagine that I have done wrong to 
some one else? Is it likely that the world, the devil and opposing 
nominal church people would pass by even slight transgressions 
of business etiquet or morals, if they could find them? On the 
contrary, my character, my word and my credit stand high 

amongst intelligent people whose only objection to me is, "his 
religious views"-which of course they generally misunderstand, 
because they have been misrepresented by both friends and foes. 

The following letter explains itself. 

Allegheny, Pa., April 25, 1894. 

"Mr. C. T. Russell., My Dear Sir:-My attention has just been 
drawn to certain charges, made against you by a busybody 
named Bryan, in the matter of a little business between you and 
me relating to my boiler-compound discovery, and the transfer of 
interests in the same to yourself and Mr. Sweet. I have also been 
shown a proof of your reply to the charge; and I desire to say to 
you that your conduct in that whole matter was entirely 
honorable, and quite satisfactory to me. My only regrets in the 
matter are that it has been the innocent cause of your being 
subject to such a v charge. ' 

"By the way, I notice that you refer to the slanderer as v Brother 
Bryan. ' I advise that you have a little as possible to do with that 
sort of brothers. In business parlance we call such folks v skunks, 
' and keep them at a distance. 

"In conclusion let me say that your business associations with 
me have all been most honorable in every respect, and I know 
that your business integrity stands too high in Pittsburg to be 
injured by such senseless calumnies. Abroad, however, where 
you are unknown, your reply may be needed. Sincerely yours, 
J. A. Dubbs." 

Since receiving this kind note from Mr. Dubbs, he tells me that 
Bro. Bryan called upon him some time before, and inquired 
whether he had been wronged in any manner in the matter of the 
sale of the said interest in the boiler-compound; and he was 
answered that everything was satisfactory to Mr. Dubbs. Yet, in 
the face of that, his conscience was so asleep or dead, and his 
malice so alive, that he still clung to his evil thought and used it 
as a dagger to strike down one of his best friends-who had 
always shielded his weaknesses, and spoke so well of him that 
his present course is a surprise to all except our immediate 

On the Sunday on which I refuted these charges before the 
Church here, I was afterward informed that Mr. Geo. Rindfuss 
(who was present), who had been my book-keeper for several 
years, and who was quite familiar with the above transaction, 
was claimed by the conspirators as in some degree associated 
and in sympathy with them. I therefore sent Sister Ball to see 
him the next morning with very satisfactory results. The 
following is her written report of her interview with him. 

The following are the sentiments of Mr. George Rindfuss, 
expressed to me in a special interview on the subject, at the 
office of Mr. John A. Snee, Ferguson Block, Pittsburg, Pa.-on 

Monday morning, April 9th, 1894, the day after Bro. C. T. 
Russell's public refutation, to the Church at Allegheny, of the 
charges privately and otherwise circulated by Otto von Zech, 
Paul Koetitz, Elmer Bryan, J. B. Adamson and S. D. Rogers. 

"The relations existing between Bro. Russell and myself have 
been uniformly pleasant. A report is being circulated that I lost 
money through him; but it is untrue. I never lost any money 
through him; and to my knowledge he never lost any through 

"I am Bro. Russell's friend, and I never wittingly said anything 
to damage his character or credit. Viewed from the standpoint of 
a business man of knowledge, experience and integrity, all his 
transactions and business dealings, so far as I am aware, are 
honest, fair and aboveboard-not shady, nor dishonorable, nor 
derogatory to his character-perfectly legitimate. 

"I do not believe in gossip, and if I had not been drawn into this 
affair, not only this time but several times before, I would have 
said nothing. These people (Otto von Zech, et al) may as well 
jump into the sea as to endeavor to do Bro. Russell injury. They 
will suffer the most. The truth will prosper and the work go on as 
the Lord sees proper, and they cannot hinder it. I have no 
sympathy whatever with their position. The trouble with them is 
they imagine and misconstrue and brood over little things until 
their minds are confused and they do not know where they are. 

"As I said on the evening of the meeting at Bro. Russell's house 
(about Feb. 15, 1893), these matters are no one's business, any 
more than my private business or any other man's. It is 
ridiculous to bring such charges. I never brought any because I 
have none to make. And I have testified to this in public. I love 
and respect Bro. Russell and shall do all I can to clear him of 
these misrepresentations." 

These sentiments are all those of Mr. Geo. Rindfuss, and in the 
majority of sentences I have used his own words; and this I do 
solemnly, sincerely and truly affirm. Witness, James C. Ewing. 
[Rose J. Ball. State of Pennsylvania, ss. County of Allegheny] 
Personally came before me the 


deponent, Rose J. Ball, who being duly affirmed, testified to the 
truth of the foregoing statement. Witness my hand and seal at 
Allegheny, (seal) this 9th day of April, 1894. James C. Ewing, 
Notary Public. 

"Evil be to him who evil thinks," is an old proverb and a true 
one. These conspirators have treasured up evil thoughts and 
suspicions until they have injured themselves thereby, and are 
fast bringing forth "every evil work," as might be expected. -J as. 


I have now concluded the matter, except one item. The 
conspirators seem full of Bro. Rogers' idea that the saints are the 
fish, and that as Peter was sent to catch the fish and take the 
money out of its mouth, so they must take what money they need 
from believing saints-not even thanking them for it, but 
regarding it as a matter of duty on their part. And as some of the 
saints are already doing what they can through the Tower Tract 
Fund, and now-hoping perhaps that some of the donations to it 
would then fall to them individually— it seems policy to attack it. 
This they have done, declaring that Zion's Watch Tower Tract 
Society is a myth: it is merely Bro. Russell. Bro. Adamson 
declares that although a director he has never attended a meeting 
and knows nothing about the Society. Altogether, they evilly 
surmise again that something is wrong, and that they will see 
whether they can have the charter of the Society annulled, etc. 

What are the facts? It is necessary that they be clearly stated that 
not a doubt may find footing-that not a soul who has given a 
dollar to this fund may have any room to question the proper 
application of every penny of it. Even money stated by the 
donors to be for my personal use has all gone into the Tract 
Fund. The facts are as follows: 

The Society was formed in 1881, at the time of the free 
distribution of 1,400,000 copies of the pamphlet, "Food for 

Thinking Christians "-now out of print. It consisted of five of the 
Lord's children, and its affairs were entirely in my charge. 
Later, in 1884, at the instance of friends of the cause, who 
advised that matters be put upon a legal footing so that the work 
might not be interrupted in case of my sudden death, the Society 
applied for a charter under the laws of the State of Pennsylvania, 
and received one dated December 13, 1884-a copy of which we 
present, - 


Be it known that the subscribers, having associated themselves 
together for the purpose of the dissemination of Bible Truths in 
various languages, and being desirous of becoming incorporated 
agreeably to the provisions of the Act of the General Assembly 
of the Commonwealth of Pennsylvania, entitled "An Act to 
provide for the Incorporation and Regulation of certain 
Corporations," approved the twenty-ninth day of April, Anno 
Domini, one thousand eight hundred and seventy-four, and its 
supplements, do hereby declare, set forth and certify that the 
following are the purposes, objects, articles and conditions of 
their association for and upon which they desire to be 

I. The name of the Corporation shall be Zion's Watch Tower 
Tract Society. 

II. The purpose for which the Corporation is formed is, the 
dissemination of Bible Truths in various languages by means of 
the publication of tracts, pamphlets, papers and other religious 
document's, and by the use of all other lawful means which its 
board of directors, duly constituted shall deem expedient for the 
furtherance of the purpose stated. 

III. The place where the business of the said corporation is to be 
transacted is the City of Allegheny, in the County of Allegheny, 
and State of Pennsylvania. 

IV. The Corporation is to exist perpetually. 

V. The Corporation has no capital stock. Each donation of ten 
dollars to the funds of said corporation shall entitle the 
contributor, or his assigns, to one non-forfeitable, non- 
assessable, and non-divided bearing share, and to one vote for 
every such share in said corporation. Certificates of membership 
so acquired shall be issued by the Secretary, countersigned by 
the President, to the persons entitled thereto. 

VI. The Corporation is to be managed by a Board of Directors 
consisting of seven members, and the names and residences of 
those already chosen directors are (we given names of the 
present board and officers) as followsr-Charles T. Russell, 
President, W. C. McMillan, Henry Weber, Vice President, J. B. 
Adamson, Maria F. Russell, Sec'y & Treas, Simon O. Blunden. 
Rose J. Ball. 

VII. The said Corporation by its Board of Directors, a majority 
of whom shall constitute a quorum for the transaction of 
business, shall have full power and authority to make and enact 
by-laws, rules and ordinances, which shall be deemed and taken 
to be the law of said Corporation, and do any and every thing 
useful for the good government and support of the affairs of the 
said Corporation; provided the said by-laws, rules and 
ordinances, or any of them, shall not be repugnant to this charter, 
to the constitution and laws of the Commonwealth of 
Pennsylvania, and the Constitution of the United States. 

VIII. The said Corporation shall have as officers a President, 
who shall preside at the meetings of the Board of Directors; a 
Vice President, who shall preside in the absence of the President, 
and a Secretary, who shall also be Treasurer; and these officers 
shall be chosen from among the members of the Board of 
Directors annually on the first Saturday of each year, by an 
election by ballot, to be held at the principal office of the 
Corporation in Allegheny City, Pennsylvania. The members of 
the Board of Directors shall hold their respective offices for life, 
unless removed by a two-thirds vote of the shareholders, and 
vacancies in the Board occasioned by death, resignation or 
removal shall be filled by vote of a majority of the remaining 
members of the Board, who shall meet for that purpose within 
twenty days from the time when such vacancy or vacancies shall 

occur, and in the event of failure to fill such vacancy or 
vacancies, in the manner aforesaid, within thirty days from the 
time such vacancy or vacancies shall occur, then the said 
vacancy or vacancies shall be filled by the appointment of the 
President, and the person or persons so appointed shall hold his 
or their office or offices until the next annual election of officers 
of the Corporation, when such 


vacancy or vacancies shall be filled by election, in the same 
manner as the President, Vice President, and Secretary and 
Treasurer are elected. The persons entitled to vote at annual 
elections of the Corporation shall be those who hold certificates 
of membership acquired in the manner aforesaid. 

IX. The said Corporation, under the name, style and title 
aforesaid, shall have full power and authority to make, have and 
use a common seal, with such device and inscription as they may 
deem proper, and the same to alter and renew at their pleasure; 
and by the name, style and title aforesaid, shall be able in law 
and equity to sue and be sued, plead and be impleaded in any 
Court or Courts, before any Judge or Justice of the Peace, in all 
manner of suits and complaints, pleas, causes, matters and 
demands whatsoever, and all and every matter or thing therein to 
do in as full and ample a manner, and as effectually as any other 
person or persons, bodies politic or corporate within the 
Commonwealth of Pennsylvania, may or can do. 

X. The said Corporation, by the name, style and title aforesaid, 
shall have the right, power and authority to take, receive and 
hold in fee simple, or any less estate, all such messsages, lots, 
lands, buildings, tenements, rents, annuities, franchises and 
hereditaments as may be necessary and proper for its purposes; 
and to sell, lease, mortgage or otherwise dispose of the same or 
any part thereof; and it shall have the same right, power and 
authority to take, receive and hold, and to sell, lease or dispose 
of any and all kinds of personal property and money. 
(Acknowledged and Recorded in due form of law.) 

The object in taking out a charter is succinctly stated in the 
Watch Tower for January 1891, page 16, as follows: 

"This is a business association merely. It was chartered as a 
corporation by the state of Pennsylvania, and authorized to hold 
or dispose of property in its own name as though it were an 
individual. It has no creed or confession. It is merely a business 
convenience in disseminating the truth. Any one subscribing to 
one copy or more of the Society's quarterly, styled Old Theology 
Tracts (6 cents a year), is considered an active member of this 
Society-but not a voting member. Any one subscribing for $10 
worth or more of the O. T Tracts, or any one donating $10 or 
more to the funds of the Society for the spread of the Truth, is a 
voting member and is entitled to one vote for each $10 he or she 

may have donated. The affairs of the Society are so arranged that 
its entire control rests in the care of Brother and Sister Russell as 
long as they shall live. In fact, the only objects in having the 
corporation are:- 

"First, To provide a channel or fund through which those who 
wish can employ their money talent, whether small or great, to 
better advantage for the spread of the Truth than if each 
interested one acted and published independently of the others. 
Secondly, The corporation was called for by reason of the 
uncertainty of the lives of those at present managing the fund. 
Some wrote that they were doing all that their present necessities 
permitted but at their death they desired to do more; and urged 
the necessity of a legal corporation, as Brother and Sister Russell 
also might die, and they wanted their donations to go to the 
spread of the Truth. 

"The Society owns nothing, has nothing, pays no salaries, no 
rent or other expenses. Its policy is to use in the work every 
dollar received, to the best advantage, and as speedily as 
possible. Its success in publishing and circulating among the 
right kind of readers tons of Old Theology Tracts, is 
phenomenal alike to its friends and its enemies. The latter 
imagine there must be great wealth connected with the concern, 
whereas there is really very little. Few of the friends of this cause 
are able to do much financially; but what money there is, under 
economy and the divine blessing, is like the widow's cruise of 
oil: it accomplishes about a hundred times as much as other 
Tract Societies, which spend most of their receipts upon 

It will be seen from this and other mentions of the subject in the 
Watch Tower that I have never intimated otherwise than that the 
management of the Tract Society would probably rest entirely in 
the hands of myself and Sister Russell as long as we live, as 
provided by the regulations of the charter,-that the majority of 
voting-sharers elect the executive officers. Our reasons for 
expecting to control the Society while we live, we did not state, 
because of modesty and a desire not to seem to boast of our good 
works. But now it is necessary to state matters plainly in order 
that our good deeds be not evil spoken of and misunderstood, 
and thus become a stumbling-block to others.-Rom. 14:16. 

The fact is that, by the grace of God, Sister R. and myself have 
been enabled not only to give our own time without charge to the 
service of the truth, in writing and overseeing, but also to 
contribute more money to the Tract Society's fund for the 
scattering of the good tidings, than all others combined. If I were 
selling my services for money, the Tract Fund receipts could not 
secure them, as my business ability would command a large 

God forbid that we should boast of this, or reckon ourselves on 
this account worthy of more honor than others of the Lord's 
servants who have been equally faithful in the use of the various 
opportunities or talents entrusted to them as stewards by the 
same Lord. The statement is forced from us. 

We realize, too, that even should one give all his goods to feed 
the poor hungry sheep and have not love, it is nothing. We are 
glad to know that what we have done was not done for vain- 
glory, but has all been done in love, -love for the Lord, love for 
his sheep and love for his Truth. Indeed it would be our joy to 
have done many times as much as we have done; and we could 
and would have done more than we did during the past two 
years, had it not been that we seemed to see a necessity for 
"setting our house in order" financially, and because the "Good 
Hopes" plan, introduced two years ago, has brought assistance 
from others of the household who we know have also been 
blessed by that systematic plan of "laying aside on the first day 
of the week according as the Lord hath prospered"-as directed 
by the Apostle. 

Having, up to Dec. 1, '93, thirty-seven hundred and five (3,705) 
voting shares, out of a total of sixty-three hundred and eighty- 
three (6,383) voting shares, Sister Russell and myself of course 
elect the officers, and thus control the Society; and this was fully 
understood by the directors from the first. Their usefulness, it 
was understood, would come 


to the front in the event of our death. But, be assured, we shall 
take pleasure in sharing the responsibilities of the place we 
occupy with any one whose interest in the mission of the Tract 
Society shall by his donations to its funds relegate our voting 
shares to the place of a minority. And such a one would, no 
doubt, be well qualified to direct in the expenditures, etc. 

For this reason, also, formal elections were not held; because it 
would be a mere farce, a deception, to call together voting-share- 
holders from all over the world, at great expense, to find upon 
arrival that their coming was useless, Sister Russell and myself 
having more than a majority over all that could gather. However, 
no one was hindered from attending such elections; and all who 
desired to take part should have kept themselves informed as to 
their date -the first Saturday in each year. 

We have regularly printed certificates, which for a time we sent 
out to those who contributed ten dollars or multiples thereof. But 
they made trouble and extra letter writing, because many of the 
Lord's sheep have little knowledge of business. Some supposed 
that the certificates were appeals for money; others could not tell 
what to make of them, and wrote for full particulars as to how 
they should vote, etc. Others feared that the owning of the 
certificates brought them into liability for any debts which the 

Society might contract, etc. (We here remark that no liability is 
incurred by any share-holder.) 

It required patience and took time from more important work to 
Answer— scores of such letters; and we concluded that we had 
made a mistake so far as the certificates were concerned. 
However, a faithful record is kept of all donations and of all 
voting-shares, and the books are open to the inspection of all 
who have ever given one penny to the fund. 

Since the adoption of the "Good Hopes" method we credit the 
voting-shares at the close of each year, so that if a contributor 
gave a total of ten dollars during the year he would have a 
voting-share, even though no one of his donations amounted to 
ten dollars. Thus, if a friend sent in "Good Hopes" of seventy- 
five cents per week or nine dollars per quarter, he would have no 
voting-share if reckoned by the quarterly receipts, but if 
reckoned by the year his four remittances, $36, would represent 
three shares. 

We have plenty of blank Certificates and an accurate record of 
every dollar you have sent in, as we will take pleasure in making 
our Certificates for all who, understanding the matter, would like 
to have them. If you have old certificates issued years ago and 
have contributed more money since, so as to have more shares 
now, please send back the old certificates so that the new one 
when issue will show your full credit up to the end of our fiscal 
year, December 1, last or, if preferred, up to date. 


Reports of the receipts and expenditures of the Society since its 
charter, can be found in Zion's Watch Tower issues of the 
following dates: For 1885, in Tower, Jan. 1886. "1886 to 1891" 
Jan. 1892. "1892 Dec. 1" Dec. 15,1892. "1893 Dec. 1" Dec. 15, 

The donations for the six years 1886 to 1891, aside from my 
own, were very meager. So little interest being manifested I 
scarcely thought worth while to make a yearly report. Besides, 
during that time the inauguration of the colporteur work took 
considerable time and attention, which continues as the work 
enlarges. The increase of contributions since 1892, incident to 
the adoption of the plan called "Good Hopes," led to the return 
to yearly reports. 

In the foregoing extract from our issue of January 1891 (and 
which appeared in eight issues of the Tower for 1891) we say, 
"The Society owns nothing, has nothing, pays no salaries, etc." 
Lest some should misunderstand this, we will explain. The 
Tower Pub. Co. (which in a financial way represents 
myself)owns the Bible House, buys the paper, pays for the 
printing, binding electro-plates, etc., and keeps a large stock of 
Dawns and Tracts on hand and fills the orders of the Tract 

Society at any time, and at much lower prices than any worldly 
firm would charge for much poorer service. To do this requires 
that thousands of dollars lie idle continually, in electroplates, 
books, colporteurs' dues, tracts, etc; and as a consequence the 
Tower Pub. Co., is now a borrower to the extent of over twenty 
thousand dollars (the interest on which is over $1200.00 yearly), 
all of which, however, is amply secured by other property which 
I own. 

The Tract Society's funds are usually spent before received, as 
under the "Good Hopes" plan we know about what to expect. It 
runs a yearly account with the Tower Pub. Co., paying over 
moneys as received and balancing the account at the close of the 

Is it asked why the Tract Society does not do its own publishing? 
We reply, because it has neither capital nor credit. No banks 
would want the Tract Society's note. There are two ways in 
which it could do its own publishing: (1) By doing no work for a 
while, it could save up the yearly donations until it had a capital 
with which to purchase or rent a building, buy type, make 
electrotypes, and pay in advance for paper, printing, binding, and 
have capital with which to give colporteurs some starting credit, 
etc.; but this surely would not be as advantageous a way as the 
present one. (2) I could make a donation to the Tract Society of a 
part or all of the Tower Pub. Co's. outfit, and take that many 
more voting-shares. This I no doubt would have done had it not 
been for the greater caution of my esteemed help-mate, Sister 
Russell. Her advice was,-That would be no real benefit to the 
work, and you may be sure that if the Society really had any 
assets or property, some would soon begin to interfere with its 
management, or at least try to. So long as we live we had best 
keep matters as they are, and at our death put the Tract Society 
and the Lord's work in general on the best possible footing, and 
in the most consecrated hands we can find. I followed this advice 
rather reluctantly; but now, in the light of the slanders herein 
discussed, I see it to have been the very essence of wisdom. 


Such a conspiracy, so deeply laid and extending over eighteen 
months at least, must have had an object; and after-sight often 
makes known what foresight could not have even suspicioned. It 
is clear, now, that Bro. and Sister 


Zech have long felt envious of Bro. and Sister Russell. We can 
see now the meaning of their desire to get full control of the 
German work, which we so readily surrendered, and their 
anxiety to get the German paper forced into the hands of all the 
Tower readers. They knew that a good many of them could read 
German, and they were anxious to exercise a rival influence over 
them. Had they been more moderate in their efforts I might have 

granted all they desired; but their repeated, extreme and 
unreasonable demands made me feel cautious, although I knew 
not of what. I felt that I must not trust them absolutely. But never 
for one moment did I suspicion that it was a disease of the heart, 
as now seems evident: I attributed it merely a differences of 

We repeat that the evidence is strong that what has just occurred 
was planned to occur one year ago; and to use the expression of 
one who knew of this feverish condition of things before we had 
the least intimation of it, "the pot was kept boiling, ready for the 
explosion." And true enough the pot has been boiling, and many 
of the church here, especially of the new and weaker ones have 
been forced into it, while myself and Mrs. Russell were in 
blissful ignorance of it. Some stopped their ears and said, We 
will not hear this unrighteous gossip; others heard and 
disbelieved, and covered what they could not understand with 
the mantle of charity; while with a few others it has acted like 
venomous poison, prejudicing their minds so that they have no 
ear for the truth on the subject. 

Yes, the explosion has at last come;-but it is the explosion of 
their malice, hatred, envy and evil surmises. No doubt it will do 
some damage; for the fallen human mind is much more attracted 
to evil things than to good things, and more readily surmises evil 
than good. Only the pure in heart and considerably developed in 
Christian character are ruled by the love that "thinketh 
(surmiseth) no evil." (1 Cor. 13:5) No doubt the "explosion" will 
kill the interest of some of the new born lambs; and many will be 
wounded by it. But what cared the conspirators for such 
considerations, Brother Russell's character must be killed 
somehow, or else the work so successfully managed by him as 
the Lord's steward would not be wrecked. And only by wrecking 
the present work could they hope to gather some of its fragments 
into their "bag" (John 12:6), to start up a new work -a new 
paper, a new tract fund, etc., etc. 

Yes, that is manifestly the secret of it all: the conspirators 
managed ably; and Brother Adamson, with a large bundle of the 
assassinating circulars, went to work at once to take the money 
out of the mouths of the "fish" in Ohio and elsewhere-to start a 
new paper, in which, if they do as they desire me to do in the 
TOWER, all who will may publish truth and untruth ad libitum. 

Here I dismiss this painful subject, which has weighed heavily 
upon our hearts for three weeks past. In various ways it has 
greatly interfered with the Lord's work. And it has, no doubt, 
greatly disturbed the whole Church, and caused some at least-we 
know not yet how many-to turn aside from the way and work 
which God has seen fit to permit Satan to thus trouble and shake. 

The two weeks intervening between the receiving of the libelous 

circular of our enemies and the preparation and sending out of 
this defense, has doubtless been a period of severe testing to 
many of you, especially those young in the truth; but all who 
have been slow to believe evil, and who have determined to wait 
patiently and prayerfully until the right and the truth should be 
vindicated, have doubtless been drawn closer to the Lord, and 
made to feel yet more their dependence upon him. I know that 
many have been praying for me the Lord's grace and strength; 
for many have so written, and I am sure that others did who did 
not write it. I rejoice to tell all such that I have been wonderfully 
blessed and kept in the peace of God which passeth all 
understanding. And as a consequence of recent experiences I am 
sure that I can appreciate and sympathize with the Master's 
experiences as never before. I have learned to appreciate true 
friends, and the spirit of Christ as never before. Of course the 
tendency of the fallen minds is to believe any evil report; and in 
the present case this tendency would be backed by the fact that 
the very brethren who bring these charges were lifted up to 
notice and commended to your confidence by myself. We cannot 
wonder, then, if a considerable number will have their minds 
defiled, and be themselves "sifted as wheat" (Luke 22:31), and if 
some be taken entirely out of sympathy with the truth and its 
service. All that we could do we have done for these: we have 
prayed for them that their faith fail not, and we have published 
for them this lengthy explanation of the false charges. 

In writing this explanation, I have avoided making any 
countercharges or dragging in any of the personal affairs of the 
conspirators, except such fragments as touched upon their 
charges against me and were necessary to give you the true view 
of the matter. I thus avoid their affairs, not because I lack ability 
to surmise, suggest and hint evil of them, but because I hate such 
works of the flesh and the devil, and by the Lord's grace am 
seeking more and more the mind of the spirit-the mind of Christ, 
which "thinketh (surmiseth) no evil," but suffers long and is 

But, dear brethren and sisters, we must beware lest the sacred 
title of brother and sister be abused and all its meaning lost. 
There are limits on this subject fixed in God's Word, and it 
behooves us to notice them and to act accordingly. 

First, any one who does not fully and heartily confess the Lord's 
death as his ransom-price, paid once for all eighteen centuries 
ago, should not be recognized as a brother or sister, however 
honorable his conduct, or respectable his manner and 

Secondly, the brother or sister (believer in the ransom), who, by 
a disorderly walk and conversation, brings reproach upon the 
cause of Christ, is to be withdrawn from and to be treated "as 
a heathen man and a publican, " that is, in all respects as though 
he were not a brother-as an erring brother disowned and 

disfellowshipped until such time as he shall fully and freely 
confess his fault and ask forgiveness. 

The question therefore is, what should be our attitude toward 
these conspirators? Would the Lord have us continue to 
fellowship them and think and speak of them as "Brethren," or 
not? They have not yet denied the ransom, although some views 
expressed by two of them, recently, look as though they were 
getting onto dangerous ground, in their endeavor to find 
something that they can present as strictly new and original. And 
to our knowledge they are 


soliciting financial aid from the "no-ransom" folks who "walk no 
more with us," and are "enemies of the cross of Christ;" and it is 
but reasonable to suppose that they will seek to please those 
who will aid them, and that those who give aid will expect favor 
at their hands. 

For my own part I have concluded that it is our duty to 
fellowship them as brethren no longer; and that each may be able 
to decide the question for himself, I will lay before you all the 
Scriptural reasons, as follows: 

(1) Read what the Apostle Paul says the true Church should do 
respecting "unreasonable and wicked men." (2 Thess. 3:1-6.) 
Question- Are these conspirators unreasonable and wicked? Each 
must judge for himself according to the evidence; and I have laid 
it before you very carefully. The evidence proves that they are, 
all of them, unreasonable; and the facts of this conspiracy of 
several years-this attempted assassination of the character of one 
who always did them good and never did one of them the least 
harm,-is as strong evidence of wickedness of heart as we need 
ever expect to find. "Disorderly" does not fit this case: it is a 
thousand times worse than the disorderly conduct mentioned by 
the Apostle as a ground for withdrawing of brotherly regard, etc. 
(Verses 8-15.) This case is more nearly described in 1 Tim. 6:4,5 
and Rom. 16:17. 

(2) In our Lord's instructions, in Matt. 18:15-17, he gives us a 
rule for such cases. Has it been followed? Yes, we have here 
related how the conspirators themselves brought the brethren to 
hear and to join with them, and how their unjust thoughts and 
evil surmisings were rebuked by those whom they sought to 
poison and make my enemies. We have also related how some of 
the best representatives of thought in the congregation were 
twice called "to hear," and judge as you now have fully heard. 
Yet notwithstanding all, they will hear nothing but the voice of 
Satan, urging them on to more envy, malice, hatred and strife, 
publicly and privately expressed. Henceforth, such men should 

be to all who love righteousness, and obey the Lord's command, 
"as heathen men and publicans" until such times as they shall 
fully and humbly repent and reform. 

(3) The Apostle gives us a sure rule forjudging who are and who 
are not "brethren." He says, "If any man have not the spirit of 
Christ he is none of his"-no matter what he believes, and no 
matter what he may formerly have been or believed or done. The 
spirit manifested by these conspirators is far from the spirit of 
Christ-meekness, gentleness, patience, brotherly kindness and 
love which surmises no evil. And those who are none of his 
should, surely, be none of ours. Every branch in the Vine that 
beareth not fruit (the fruit of the spirit), God, the great 
husbandman, will take away (cast off).-John 15; 2. 

The violation and loss of the spirit of the truth generally comes 
first, but the loss of the letter of the truth, the true doctrine, is 
sure to follow, ere long. "If any man will do my Father's will he 
shall know of my doctrine," said the Master. And it is consistent 
to reason to the contrary, that those who have the doctrine, but 
fail to grow its proper fruits will lose the doctrine. 

This sudden and venomous attack upon my reputation by those 
who professed, even to the very date of the outbreak, the 
warmest of friendship-this search for years for something that 
could be misconstrued and made unto slander,-this berating of 
the colporteurs as my slaves, by the very men who (more than 
myself) urged all who could do so to engage in this service, and 
who denominated it the highest and best service of the Truth,- 
this attempt to apply to me all the vile names they can think of, 
such as "pope," "Man of Sin," "Saul," "King of Babylon," etc., 
may deceive some, but not those who have the spirit of the truth 
and who as true sheep know the voice of the Shepherd. Such will 
recognize it as the voice of a stranger, and will flee from its 
influence-John 10:5. 

The Lord who saw fit to permit the great Enemy to bring this 
storm upon his disciples, purposed not only the shaking out of all 
not worthy of the truth, but also the greater strengthening of faith 
and closer binding together of all who are truly his. He is able to 
say now, as of yore (Matt. 8:26), Peace, be still; and to give us a 
great peace and renewed confidence in him and in each other in 
whom we see his spirit. 

Just a word upon another matter. Slighting remarks have been 
made respecting the Dawns, and other of our publications, to the 
effect that these teachings are really old and merely restated 
therein. I reply: It is well known to all of our readers that we do 
not claim that our teachings are new; that, on the contrary, we 
specially designate them "the old theology;"-the teachings of 
Christ and the apostles and prophets. 

If it be true, that the same truths are taught in books published by 
others, I would be glad to know it; but I regret that I have never 

seen them. These who profess to know of such publications have 
evidently gotten as little good from them as they got from mine,- 
none. For he who gets not the spirit of the truth gets no blessing 
from the letter of the truth. 

That isolated parts or features of the truth are to be found in the 
various writings of the past three centuries is unquestionably 
true. Our Presbyterian friends have precious truth in the doctrine 
of election. Our Methodist friends have long held the blessed 
doctrine of free grace; our Universalist friends have long 
preached a false view of restitution; and almost all have held 
some truth with some error. The special blessing of the present 
harvest message is that it clarifies, harmonizes and systematizes 
all these fragments of truth, and brings order out of confusion,- 
rightly dividing the Word of Truth. 

Respecting the steps of the divine leading in reaching the present 
development of the truth, I refer the reader to three articles which 
appeared in Zion's Watch Tower for May, 1890, entitled "Perils 
Amongst False Brethren," "Harvest Gatherings and Siftings" and 
"Sifting the Wheat." These were published with reference to a 
previous sifting; but as many of our readers are new since then, 
we think well to let these articles form a conclusion to this paper. 

We know of no other publications than MILLENNIAL DAWN, 
etc., which teach an opportunity of restitution based upon a 
ransom- price given for all on Calvary; no others that distinguish 
between the human and the divine natures, showing the latter to 
be the heritage of the elect Church and the former the blessed 
hope set before the world; no others that teach distinctly the 
presence of our Lord, beginning in the Fall of 1 874; no others 


show the real cleansing of the Sanctuary; no others that 
harmonize all these doctrines (election, free grace, the "little 
flock," the "great company," the restitution class, etc., etc.,) in 
the one grand, beautiful, divine, Plan of the Ages. 

We could wish that there were many and abler pens than ours, to 
portray a message so worthy of the sublimest expression. But we 
rejoice, nevertheless, that we have a share in the work; and we 
remember always that not unto the human instruments, but to 
God, the divine author of the plan of the ages, belongs the honor. 
And we remember that in this, as in all things, God's Word is 
fulfilled which declares that "God hath chosen the weak things 
of the world and the things that are naught." 

But whoever might have been the instrument in the Lord's 
hands, in bringing to light the harvest message, we well know 
from the assurances of God's word that he could only expect as 
his present reward, that which the Master also received, when 
after opening the eyes of one born blind, they said, "Give God 

the praise: we know that this man is a sinner." John 9:16,24. 
Surely the disciple is not above his Master. 

I take this occasion to thank those of charitable judgment who by 
letter and in person have expressed their confidence and 
sympathy in this trial, and who have steadily held us, and all the 
interests of this harvest work, before the throne of grace. 
Continue to do so, dear brethren and sisters: "Watch and pray!" 
Watch, that no criticizing, evil-surmising spirit may find a place 
among you; and if any such appear in your midst, promptly 
check the tendency by refusing to be a party to any secret, 
underhanded slander; bring all such and their charges to the light 
at once; and if they refuse to state publicly to the accused, what 
they would hint and insinuate privately, reckon that such persons 
have not the spirit of Christ, but the reverse, the disposition of 
Satan, the accuser of the brethren: for the poison of asps is under 
the lips of the evil-surmising, backbiting gossip. (Rom. 3:13-18.) 
But cultivate rather the fruits of the spirit of love and peace, and 
seek to adorn the profession of godliness with a consistent walk 
and conversation. 

We quote below a few of the letters received. 

Your brother in Christ,-abiding under the shadow of the 
Almighty, C. T. Russell. 

To The Church of Christ, Greetings! 

I take this opportunity to speak in defense of my husband against 
the bold attack of our enemies in maligning his character and 
misrepresenting our domestic relations. Our household is 
composed only of ourselves and our esteemed and beloved 
helpers in the WATCH TOWER Office, all of whom gladly bear 
witness to the tranquility and happiness of our home, save as 
intrusions of false brethren and busybodies occasionally disturb 

Our home, so far from being a discordant one, is the very 
reverse,-most happy. I could, indeed, pray for no greater 
blessing upon all of the dear saints, than that their home-life 
might be as peaceful and happy as ours. The liberty wherewith 
Christ makes free is enjoyed by all who are of our household or 
in any way connected with the work;-not the liberty of anarchy, 
however, but of subjection to the spirit and Word of God. 

To the above answers of my beloved husband to the charges of 
his slanderers I give my unqualified endorsement in every 
particular. Although such calumnies are severe, and doubly hard 
to bear when they come from those whom we had supposed to be 
friends, but who, we now find, have been plotting these wicked 
deeds for several years, I assure you all that God has sustained us 
and given us his peace through it all. At first it came with almost 
the force and suddenness of an avalanche, both upon us and upon 
the Allegheny Church; and although we feared for the stability of 

some, we felt sure that it was permitted of the Lord for the 
purpose of what he saw to be a necessary sifting. But, thank 
God, the Church here has weathered the storm well; and now 
letters from some of the stronger ones abroad, who have 
received the libelous circulars are coming in, expressing 
continued confidence, and showing that Satan's arts are 
recognized; and these are further encouraging our hearts and 
answering our prayers, though we are still solicitous for many 
who are yet young in the truth, and who may be unprepared to 
withstand such a shock; for we well know that the time 
intervening between receiving the slanderous report and this 
reply is one of suspense and severe trial to all. 

We reflect, however, that "The Lord knoweth them that are his," 
and that he is able and willing to keep them from falling; and 
that, as with Gideon's band, some must needs be turned back. 
Who is on the Lord's side?-the truth's side? "Who shall be able 
to stand?"-"Who shall ascend into the hill (the Kingdom) of the 
Lord? or who shall stand in his holy place?" "He that hath clean 
hands, and a pure heart; who hath not lifted up his soul unto 
vanity, nor sworn (a solemn covenant) deceitfully. " 

Having committed our way unto the Lord, we are not fretting 
ourselves because of the evil doers, whose time is short, but we 
are trusting in the Lord, whose promises will in due time be 
fulfilled-"He shall bring forth thy righteousness as the light, and 
thy judgment as the noonday" (Psa. 37); and until such time we 
will try to be patient, and will count it all joy to be esteemed 
worthy to suffer reproaches and afflictions for the name and 
cause of our beloved Lord. 

Oh! what are all earth 's gilded toys, 
Compared with heaven 's eternal joys, 
Or even to the feast now spread 
For pilgrims through the desert led? 

In Christian love and fellowship with all who love our Lord 
Jesus Christ and his truth in truth and sincerity, and who have 
no disposition to make merchandise of either the truth or the 
character of any of God's chosen instruments, I am Yours in the 
faith and hope of the Gospel, Mrs. C. T. Russell. 


At a meeting of the Church of Christ, of Allegheny, Pa., held in 
Bible House Chapel, following the preaching services, over one 
hundred being present, a Chairman and Secretary were elected, 
and a committee presented the following Resolutions, which 
were unanimously adopted. 

Whereas, It has come to our knowledge that certain persons, viz., 
Elmer Bryan, Otto von Zech, S. D. Rogers 


and J. B. Adamson, have been for some time circulating verbal 
and printed reports concerning our pastor, Brother Charles T. 
Russell, which are derogatory to his character as a Christian 
gentleman, as a business man, and as our pastor; and 

Whereas, We have heard the reports and Brother Russell's 
answers to the same; therefore be it 

RESOLVED, That we, the congregation meeting at Bible House, 
Allegheny, Pa., place no confidence in the aforesaid reports 
which are being disseminated by the above-named persons, but 
consider them slanderours, and entirely unworthy of persons 
professing to be brethren in Christ; and be it further 

Resolved, That we take this opportunity to express, to Brother 
Russell and to all whom it may concern, our great regard for him 
as a Christian gentleman, our unshaken confidence in his 
integrity as a business man, and our ever-increasing love and 
appreciation of him as our pastor (not our pope, as they falsely 
allege); and to acknowledge that, to him, under God, we owe a 
debt of gratitude for fifteen years' faithful services as our pastor, 
in ministering to us the Truth, which has made us free, and 
whereby we have been and are growing in knowledge, grace and 
steadfastness; and for encouraging us to the use of the talents of 
which we are severally the stewards; and for providing a 
commodious and centrally-located meeting-place for us; all of 
which he does voluntarily, and without a penny of remuneration; 
and be it further 

Resolved, That we assure him of our sincere sympathy and 
earnest prayers on his behalf in this hour of trial, and that we 
commend him to the God of all comfort; and be it further 

Resolved, That the Chairman and Secretary of this meeting be 
and they are hereby authorized and instructed to sign these 
resolutions on behalf of the congregation, and to convey the 
same to Brother Russell. 

[Signed] The Congregation At Allegheny. [By] M. M. Tuttle, 
Chairman. April 22, 1894. Jennie Vero. Secretary. 

Allegheny, Pa., April 7, 1894. 

Dear Brother Russelh-Various reports having been circulated by 
persons, viz.: Elmer Bryan, S. D. Rogers, Mr. and Mrs. Otto von 
Zech, J. B. Adamson and Paul Koetitz, whose conduct shows 
them to be the enemies of the truth as well as of yourself, to the 
effect that those working in the office under your supervision are 
in bondage to you, "under his thumb," "dare not to call their 
souls their own," "slaves," etc., etc., without liberty to think or 
act according to the dictates of their own consciences and 
judgments, we desire to express ourselves positively in the 
matter, in writing, so that these reports may be understood in 

their true light, not only by yourself, but by others who have 
heard these rumors, and by whomsoever else you may wish to 
acquaint with the contents of this letter. 

We desire to state first, that we are not in bondage, nor 
oppressed, nor caused to say or do anything in any matter which 
is contrary to our wills. We are in the office from choice, as the 
part of the Lord's work in which, in our opinion, we can serve 
most fully and most to the Lord's praise. We are at liberty to 
exercise all our functions as members of the body of Christ, and 
we do so, not only with your consent, but with your approval and 
encouragement. In fact, far from exhibiting a desire to suppress 
any of us, we have found you always desirous of enlarging our 
field of usefulness as much as possible; and we would say 
further that you have our esteem and love as a servant of the 
Lord, and as one in whom his likeness is largely developed. 

But in several other respects we are in bondage. We were first 
the servants of Sin, "sold under Sin," receiving the daily wages- 
pain, sorrow, discontent, disease-of that inexorable master; and 
we found ourselves "under his thumb," fearing the death which 
we realized would finally be inflicted upon us. 

But, thanks be to God, we escaped before he had fully wrought 
out his evil purposes. We learned that we had been "bought with 
a price, even the precious blood of Christ;" and with you we fled 
to this new Master, to yield our members servants of 
righteousness, as we had formerly yielded them to the service of 
our old master, Sin. And did we count ourselves free? out of 
bondage? Free from Sin, yes; but not absolutely free. We had 
merely transferred our allegiance. We had now become the 
bond-servants or slaves of Christ, of righteousness, of truth. We 
were bound by our covenant of consciences; by the dictates of 
our consciences; by our judgments; by God's command, through 
the Apostle, that all we do, to the smallest item, should be to the 
glory of God (1 Cor. 10:31); and consequently we were obliged 
to bear the fruit of the spirit; for we recognized as binding upon 
us our Master's words: "In this is my Father glorified-that ye 
bear much fruit." 

We found that our new Master was not selfish in demanding this; 
for the fruit of the Spirit is love, joy, peace, forbearance, 
kindness, goodness, fidelity, meekness, self-control, all of which 
redound to our own benefit; and we realized that He could not be 
selfish in demanding this exhibition of un selfishness 
from us, especially as this is his own disposition.-Phil. 2:5. 

We were also bound in other ways, and more and more so as we 
studied the law of the spirit of life in Christ Jesus, and saw how 
one after another of the desires and liberties of the flesh must be 
restrained, bound, in order that we might the more closely walk 
up to the requirements of that law. We found limitations, 
prohibitions, counsels, warnings, applicable to every walk in life; 

and we found some of them very crucial tests, dividing even 
"between the soul (the human instincts) and the spirit (the intents 
of the new mind)." "Let every man please (not himself, but) his 
neighbor unto edification; for even Christ pleased not himself." 
"Judge not, that ye be not judged;" but "judge this, rather, that no 
man put a stumbling-block or an occasion to fall in his brother's 
way." "Lie not against the truth." "Lie not one to another." "Put 
off the former conversation, and be renewed in the spirit of your 
mind." "Let not the sun go down upon your wrath." "Let no 
corrupt communication proceed out of your mouth." "Grieve not 
the holy spirit." "Let all bitterness and wrath and anger and 
clamor and evil-speaking be put away from you, with all malice; 
and be ye kind one to another, tenderhearted, forgiving one 
another, even as God for Christ's sake hath forgiven you." "Let 
no man deceive you with vain words." "Have no fellowship with 
the unfruitful works of darkness, but rather reprove them." 
"Walk circumspectly." "Redeem the time." "Submit yourselves 
one to another." "Put on the whole armor of God." "Beware of 
dogs and evil workers." "Continue 


in prayer, and watch with thanksgiving." "Walk in wisdom 
toward them that are without." "See that none render evil for 
evil." "Avenge not yourselves." "Abstain from all appearance of 
evil." "Be not weary in well doing." "The love of money is the 
root of all evil." "Preach the word, be instant in season and out 
of season." "Avoid foolish questions." "Speak evil of no man." 
"In honor prefer one another." 

Yes, the more we study the law of the spirit of life, the more we 
find that it means death to self; so that we would "endure grief, 
suffering wrongfully," humiliation, pain, death itself, rather than 
displease our present Master, or allow the old autocrat, Sin, to 
gain the least ascendancy over us. Yea, we count all things as 
loss and dross, if we may but remain in Christ. 

In yet another way are we in bondage. We found that our new 
Master did not consult us as to what position in his household we 
would like to occupy: he arbitrarily appointed us our places, and 
we were thankful, oh, so thankful, to be used at all, that we were 
not very particular. We were glad to be used in any capacity. We 
found that "God hath set the members in the body as it hath 
pleased him. " Realizing this, we are content. He knows best how 
to use us; he has used us in the past and we trust him to use us 
more effectively in the future. 

But we are bound-bound to the body; and, being bound, we are 
endeavoring to supply that strength and stability, that grace, 
which will tend to the increase of the spirit of love, and to the 
effectual service of the entire body.-Eph. 4:15, 16. 

We are bound in still another way: "We can do nothing against 
the truth." The unenlightened world, the entire nominal church, 

some who once loved us, principalities and powers, seen and 
unseen, Satan with all his hosts, are arrayed against the truth, to 
destroy it if possible, to drag in the dust its most earnest 
advocates; but we, we can do nothing against the truth. The very 
thought is pain. Rather let all the anathemas pronounced by 
Papacy against heretics be upon us. We can do nothing, we will 
do nothing against the truth. "Let God be true, though it prove 
every man a liar." 

Glorious bondage! Glorious liberty from Sin, from death, from 
self. Glorious liberty in Christ! Glorious bondage to Christ! 

"Not my own!" Oh, "not my own!" 
Jesus, I belong to thee! 
All I have and all I hope for, 
Thine for all eternity. 

These, dear Bro. Russell, are the sentiments of our hearts toward 
the Lord and his work, and we believe them to be also the 
sentiments of your own heart. We want to assure you of our 
oneness of purpose with you in the forwarding of the work, over 
which we believe the Lord has made you overseer, and in which, 
by his grace, we are glad to be accounted "helps." (Can it be that 
the Apostle referred to us when he used that peculiar term?) This 
is a trying hour to you; and perhaps you feel a little as the Lord 
did, when some walked no more with him-" And will ye, too, go 
away?" So we want to sustain you by our love and sympathy and 
co-operation, as well as by our prayers, and to give you every 
reason to believe that we are your friends, as well as friends of 
the truth. 

We know not what to say concerning those who malign your 
character; but we fear for them the retribution of those who 
spoke evil of another to whom the Lord had given a special 
charge.-Num. 16:1-35. 

With this assurance of our sentiment, we are, Your servants in 
Christ, Edward F. Abbott, Wm. L. Campbell, Rose J. Ball, E. 
C. Henninges, James A. Weimar. 

New York, April 16, 1894. 

My Dear Brother And Sister Russell:-It is now near midnight, 
but I cannot retire without first trying to express (for words fail 
me to express fully) our deep love and sympathy to you both. 

This A. M. we received a "circular letter," which I take the 
liberty to enclose to you, believing you ought (if you do not) to 
know its contents. Truly it has been a sad day to us, more like a 
house of mourning. Mrs. G. is almost prostrated over it, but 
thank the good Lord, we have not read the Tower for over twelve 
years in vain. By God's grace, we can see the sophistry and 
detect the wolf beneath the covering of wool. Mr. Rogers is 
greatly mistaken in supposing that none who read the Dawn 
without the preached word can come into the Truth; for, thank 

the dear Lord, sister G. and myself were led into the light by it. 
Sisters Erlenmeyer and Clark were the first we met and talked 
with, and that is less than three years ago; and they will 
doubtless testify to our having considerable light. I have humbly 
done what I could to circulate Dawns and Tracts. 

But, dear brother and sister, I will not weary you; only be 
assured that you are always remembered in our prayers; and may 
the dear Lord be ever present with you in this your especial time 
of need. We shall ever trust in Christ, our ransom price, and 
strive to be led by the "spirit of truth." 

Pray for us, and do not fear. We are striving to be ever on the 
alert for Satan, come in what form he may, but we trust solely in 
Jesus; for if he be for us, who can be against us? 

God bless and keep you both is our constant prayer. 

Yours in the Truth, Mr. and Mrs. H. P. Ganoung. 

Ohio, April 15, 1894. 

Dear Sister Russell:-In writing you a few days ago I expressed 
great surprise at the course Bro. Rogers had taken. Judge my 
further surprise when yesterday I received a circular containing 
the letters of four brethren. Of course you know to what I refer. 
What can this mean? 

It takes no keen discernment to discover that they were not 
written in the spirit of meekness and love, the Christ spirit. The 
venom with which they seem to be permeated must certainly 
neutralize their effect. One of the writers in his anxiety to make 
out a case, by making public that which he had better wrapped in 
a mantle of charity and consigned to forgetfulness, has, in my 
estimation, violated his Christian honor. I honestly believe that I 
express the sentiment of the whole true church when I say that 
we still esteem our Brother Russell very highly in love for his 
work's sake, and sincerely believe that he will be able to clear 
himself of each and every charge, and come forth from this fiery 


unscathed as he has done from former ones. He never to my 
knowledge claimed infallibility or wished to assume either office 
or title of "pope." Nor can I see how any member of the church 
possessed of intelligence and sanctified common sense can 
accuse him of this. 

I have written, dear sister, to express to you my continued love 
and confidence, also my sympathy in this trial. 'Tis doubtless a 
well-laid scheme of the adversary to shake your faith. Recall 
your own words in your last letter to me: "We are in the shaking 
time when all that can be shaken will be, and only that which 
cannot be shaken will remain," and, holding fast your 
confidence, go on, looking unto Jesus. Please express my 

Christian love and sympathy to Bro. Russell, and tell him to fear 
none of these things which he shall suffer. 

I commend you both to the "Father of mercies and the God of all 
comfort." In Christian loyalty and love. Sincerely yours, M. J. 

Bro. W. E. Page, for some time a member of an office force and 
of our family, writes a few kind word and encloses a copy of a 
letter sent to Bro. Gilruth, as follows:- 

Des Moines, April 18, '94. 

Dear Brother Gilruth:-Yours of 6th inst. came duly. I am grieved 
that the Rogers, Zech, Bryan, Adamson manifesto must now 
arise to stumble some, though, since the Lord permits it, I am not 

dazed by it; nor do I let it worry me At the meeting that 

continued until 4 o'clock, A. M., to which Zech refers, I presided 
as chairman. When first going into the work Zech had no money, 
but later was left some by German relatives. He was anxious to 
invest it and finally conceived the idea of establishing a printing 
plant and doing Bro. Russell's work. Bro. Russell discouraged 
the idea, though, through regard for Zech and to aid him, he 
finally consented to give him the work, advising against the 
scheme; and Zech knows this, though stating to the contrary. 
Zech insisted on Bro. Russell treating him in all things on the 
principle of "love," as he put it, i. e., that he do everything he 
could for him and pay the highest price for all work done, while 
he, Zech, act wholly on the principle of avarice-get all you can- 
with Bro. Russell. 

I do not think that Zech saw the point on this plainly, his 
financial interests and lack of business ability keeping the fear 
that he might lose money constantly in the foreground. His 
money has proven a snare to him. I have been all over this 
ground with both parties, and am sure Brother Russell has done 
Zech no injury. 

Bryan is a very peculiar man, and always has been-by heredity, I 
judge, assisted by training. He must needs have the care of every 
conscience subject to his observation, demanding that all 
conform to his views of right and wrong. To an insane degree he 
constantly exhibited the determination during the last of his 
connection with the office, to make Bro. Russell acknowledge to 
him that he was a wrong-doer, and especially in doing contrary 
to Bryan's judgment. His insinuations and intimations regarding 
the boiler cleaning compound are, / am sure, more the result of 
prejudice than fact; though this particular thing was not 
canvassed when I was in Allegheny. Similar and even worse 
charges were, and found groundless. 

My knowledge of the weaknesses, prejudice, poor judgment, 
lack of discernment, etc., of Zech and Bryan, with the 
information I have proving the most of these charges groundless, 
leads me to give but little if any weight to their criticism. 

Rogers has stumbled over having a special mission to convert 
everybody to his methods. No one can or will object to his living 
according to it; and he might be blessed in some ways by so 
doing. Surely you and I prefer to earn our own bread, that we 
may be chargeable to none, and have to give to him who is in 
necessity;-not who supinely puts himself in a dependent 

I have had a long correspondence with Adamson regarding his 
tract, and refused to contribute toward the expense of printing, 
not knowing what it would teach. He abused me roundly for this 
and severely criticized my free-will offering to the Tract Fund, 
indicating a perverse spirit. However, we can and I do leave the 
quartet in God's hands. He knows their weaknesses and how 
much perverseness is mixed up in their courses. 

We know that God's plan will be fully accomplished in due time 
and that any and all who resist the truth, even as Jannes and 
Jambres did Moses, will gain a full recompense of reward (2 
Tim. 3:8,9) and in no way prevent the full setting up of the 
Kingdom. Then, too, we know that wicked servants are sent into 
outer darkness by the Master, and he is managing the harvest 
work. We can abide in him, and have our weakness turned into 
strength. Yours in service, W. E. Page. 

W. Virginia, April 17, 1894. 

Dear Brother Russell:-"Be not weary nor faint in mind." May 
you be delivered out of every trouble. "Think it not strange." 
Yours in the Lord, H. L. Gillis. 

Illinois, April 24, 1894. 

Dear Brother Russell :-I want you to understand how we regard 
the trouble. Your friends will court an investigation. Better wait 
until A., B., R. and Z. have something more definite than their 
very gauzy manifesto to offer. Do not, please do not, make the 
same mistake of haste and anger which characterizes their 
villainous letter. Sorry you did not mention the Adamson matter 
when you were here with us, on your return from your visit to 
him, as only a few days after I sent a small subscription for his 

Careful study of the manifesto shows that it covers considerable 
time, during which the four signers were in intimate 
communication with you. Suddenly they change, and with haste 
and irritation describe troubles already examined and decided 
against them; and they wantonly villify one whom within the 
present month they loudly proclaimed as their trusted leader and 

Our only information is gleaned from the bare, cold, 
unsympathetic black and white of the printed page,-evidently 
hastily written, under the stress of strong excitement, couched in 
language vague and ambiguous, hinting at things to us unknown 
but presumably dreadful, and all better calculated to whet the 
appetite of a scandal-monger than to enlighten the saint. 

Referring to the circular alphabetically, we note that it extends 
from A to Z — Alpha and Omega, the first and the last, the 
beginning to the end: and, indeed to cover the entire ground. If 
the desire to bring Bro. Russell to the varying standards of 
excellence in the minds of the four writers has been unwarranted 
by the facts, none should 


more regret it than themselves. Such however being the case, we 
appear to have four popes instead of only one. 

Bro. Adamson's tract begins-"Introductory. This outline of 
God's plan in the ages is designed to be an introduction to the 
volumes of the Millennial Dawn." He says, "Concerning 
parables heard, while the author of Dawn is not responsible here, 
we believe it is in harmony with Millennial Dawn teaching." 
From this the reader might fairly infer at least that the "author of 
DAWN" does not disagree. While the truth is the very reverse, 
this tract is now being shamelessly foisted upon the public. More 
than this, Brother Adamson endeavors to throw the responsibility 
on the author of Dawn by failing to note any other possible 
author, and by announcing himself under the title of 

MILLENNIAL DAWN, when read in the order in which it is 
written, the order intended by its author, is as plain as the 
alphabet, and no more needs an introduction, or explanation than 
do our A. B. C's. To write an alleged introduction, supposedly 
on behalf, but without the request, of the author of the book, is to 
insinuate obscurity and incapacity in the author, and is to him a 
gratuitous insult. To insist on publishing such an introduction 
regardless of the author's repeated protests, would even in civil 
courts, subject such publisher to heavy penalties. How much 
more, then, should such conduct be reprobated by those who will 
judge, not only the world, but angels. 

Without at present charging error, it is only just to say that in 
many instances Bro. Adamson's writings are hopelessly 
ambiguous, and therefore dangerous. 

Several of Bro. Bryan's charges have already to my knowledge 
been tried impartially in a manner and by a tribunal of his own 
Scriptural choosing; but he forgets that their findings in each 
instance supported you, Brother Russell, and were unfavorable to 
himself. That he should now drag forth these once disposed of 
matters, without honestly advising his readers of the fact, seems 

to argue a decidedly drowsy condition of his once so vigilant 

Brother Rogers is plainly guilty of a shameful waste of printers' 
ink, blank paper, and his readers' time, in requiring two full 
pages closely packed, on which to confess that while a duly 
accredited agent, under the instructions and at the expense of the 
Tower Tract Society, he disobeyed orders, violated his 
agreement, and returned to England expecting to persuade you 
that he knew more about your purpose and plans than you did 

Bro. Zech in his attempt to describe a family difficulty, said to 
have occurred as long ago as Christmas, '92 has failed; hence we 
have only his word that there was an "insult." If there really were 
one, it has doubtless long since been forgiven. The demand for a 
public apology was not called for according to its own showing; 
and in publishing the names of its signers he has probably no 
more consulted their wishes than those of the other parties 

Our confidence in you remains unshaken, and our sympathy is 
most hearty and sincere. Your brother in Christ, WM. M. 


Ohio, April 24, 1894. 

Dear Brother Russell :-My heart has been exceeding sad for the 
last two weeks. Because I would not condemn you unheard, I 
have been abused and likened to an idol worshiper, been told to 
repent and be converted and it has even been hinted to me that I 
am not consecrated. This dreadful thing (the defamatory circular) 
came on us in Columbus like a flash of lightening from a clear 
sky. Bro. Adamson never hinted to me that there was the least 
inharmony between yourself and him when he asked me to 
subscribe for his tracts. 

I wrote Bro. A. as follows: 

"I cannot judge Bro. Russell from the standpoint of your four 
witnesses. He has three witnesses in his favor now,-Food For 
Thinking Christians, Millennial Dawn and Zion's Watch Tower, 
besides brethren yet to hear from. If Bro. Russell has erred, the 
Lord will judge him for it. I cannot condemn him unheard." 

I hope dear brother, that you may be able to refute the slander of 
your enemies. I cannot believe that the Father would reveal his 
plans and truths to one so wicked as your enemies would make 
you out to be. I feel that the Lord will be with you. "For God is 
not unrighteous to forget your labor of love, which ye have 
showed toward His name, in that ye have ministered to the saints 
and do minister." 

This morning I got from Bro. A. the enclosed unkind letter, 
accusing me of something that I have not done, as follows; 

"Bro. Zech wrote me that Bro. Russell had tasked me with 
changing an order from Sister McOmber from 100 Ingersoll 
tracts to s my' tracts; accusing me of scratching out the 
v Ingersoll' and putting v my' above it. I suppose you sent the 
letter to Bro. Russell as an evidence of my rascality. " 

It is very evident that Bro. Adamson is jealous of the amounts, 
small as they are, that I send to the Tract Fund, which has 
become so hateful to him that he will even accuse me falsely. 

Hoping that all things may abound to the glory of God, I remain 
your sister in Christ our Redeemer, Belle F. Miller. 

[Reply: The only letter of the kind referred to by Bro. A., that I 
know of, was one sent to him by Bro. Sherman. In it Bro. S. 
enclosed $5.00 for one hundred Ingersoll tracts. Bro. A. crossed 
off the words "Ingersoll tracts" and wrote above "your new 
tract." Bro. A. sent that altered letter to a friend, from whom he 
desired a like amount, and in due time it came to me. I do not 
believe, however, that it was done fraudulently ; nor that it was 
a misapplication of funds. I merely say that he should first have 
assured himself, beyond all question, as to Bro. Sherman's real 
intention: knowing that so intelligent a penman is not likely to 
misstate himself; especially, too, as Bro. A. was a Director in the 
Tract Society.] 

New Albany, April 19, '94. 

Dear Brother Russell:-It is with heaviness of heart that we write 
you these few lines. Without taking sides on the merits of the 
case as the trouble now stands, and as viewed from the circular 
letter of Bros. Zech, Rogers, Bryan and Adamson, we must 
protest against their course of procedure against you as unworthy 
of brethren. We extend to you and Sister Russell our sympathy. 
Your labor in the cause of present truth deserves better treatment 
than these men would mete out to you. 


If you have done wrong, may the dear Lord help you to see your 
error; and I believe in such event you would cheerfully 
acknowledge it. Your brother and sister in Christ, F. J. & Alice 
E. Bourquin. 

The following is a copy of a letter sent by same mail to Brother 
von Zech. Dear Brother:-It is in great sorrow and heaviness of 
heart that I acknowledge receipt of your circular letter. 

Myself and wife have made it a subject of prayer, as we did 
when we first read DAWN, and we feel that we cannot wait one 
mail longer without writing and apprising you of our disapproval 
of your course, which we believe is very unscriptural and 
involving terrible consequences to yourselves, the body of Christ 
at large, many private individuals, and many who may now be 
just receiving the lights. It seems to us that Satan could not, with 

all his cunning, conceded ingenuity and ability, have concocted a 
scheme by which he could have injured more the cause of 
present truth than thus to deceive you and inspire you to do this 
thing as you have. 

Should all you claim be true, which I do not admit to believe, 
then you still have not done as the Lord has instructed his 
followers to do. We have not conferred with flesh and blood-we 
passed that point long ago; but we have conferred with our 
Heavenly Father, and we take our stand on what we believe to be 
the right and truth and do not desire to injure the least one of 
those who believe in Christ. Others may do as they see right in 
the matter, but for our part we need not wait to see what step 
others may take or what they may say: we are willing to assume 
the responsibility thrust upon us by your very unwise, unkind 
and wicked letter. The course you have taken is certainly not the 
result of any inspiration received in communion with the Father 
in your private closet: no, dear erring brother, it must come from 
another source. The course pursued would kill the brother if 
guilty of all you claim, instead of reclaiming him. 

For our part, we do not own one "pope;" if we did, we think we 
would prefer Bro. Russell to either of the four writing the 
circular letters; neither do we want two, three or four popes, and 
we confess that the said letters do smack of popery. You ask too 
much entirely, after failing to do as our Lord directed (Matt. 
18:15-17.) You with three others set yourselves up as judges, 
witnesses and jury, and I might also add, without drawing too 
much on the imagination, as executioners. Now I wish to say to 
you that I know enough of the law of the world to know that this 
is very unlawful. No accused is to be adjudged guilty on ex parte 
testimony; even an accused criminal is to be presumed innocent 
until proven guilty by witnesses put under the testing fire of 
cross examination, all in the presence of the "accused," a phrase 
you use repeatedly. 

Bro. Zech, this letter is unworthy of you; and if my finances 
were as at one time, I would hasten to you, and talk to you face 
to face, for I would ten thousand times rather say this to you than 
to write it. I do not wish to evade responsibility when the cause 
of truth and the Master is at stake and in peril by false brethren, 
deceived and ignorant, as I believe, but false nevertheless, 
through the wiles of Satan. 

Before I was a Christian I would never have betrayed such a 
secret, obtained as guest in a family, under any circumstances; if 
not from pure motives, I would have feared to be despised and 
distrusted by those to whom I should have revealed my perfidy 
and infidelity. 

Why did you not wait until after to-day (the Anniversary of 
Christ's death) before sending out your miserable stuff? This 
seems to be the time, though, for Satan to manifest himself, and 

it does look to me that this time he has taken four men who 
might have made good "shoemakers" and made Judges and 
lawyers of them, and they have "butchered" the job for 
everybody. I cannot express my indignation in words, at such 
audacity and assumption of power. After carefully rereading the 
letter I am convinced the writers are incompetent to try such a 
case, even if asked to do so by the congregation. The personal 
grievances are too prominent. Having confidence that our Lord is 
able to overrule the machination of the powers of darkness and 
make the wrath and wickedness of men to praise him and serve 
His good purpose, I am striving to be a faithful servant of the 
Lord. F. J. Bourquin. 

Dear Brother and Sister Russell:-This last month has been, in 
my experience, a very sad one. The printed circular, coming 
from parties from whom we expected better things, has troubled 
me and made me very sad. 

But after some mature reflection, and when I discovered from 
whom it emanated, I was not so surprised; for I have long ago 
seen that there was a Korah in the camp, who was soon joined by 
Dathan and Abiram. As they were the ringleaders in the 
rebellion against Moses and Aaron, so likewise those you have 
made confidants and entrusted with your private affairs,-who 
have sat at your table, as one of your family and been made 
partakers together of spiritual as well as natural things, little 
thinking you were nourishing a viper of the most poisonous 
nature, as it were in your bosom. 

The three Spring Meetings previous to the Chicago Convention, 
notwithstanding the great good I received while there, were 
somewhat marred with what I saw and heard by three of the 
same parties now prominent in this disruption; and I was many 
times tempted to give you a hint on the subject, but I quieted my 
conscience by attributing it to their weakness. These are the three 
stones that in my dream I saw hurled at you while you were 
ministering to us the Word of Life, that caused blood to flow 
from your temples. Do you remember my mentioning it to you 
about three years ago? Oh! it makes me sad indeed. Anything 
from the outside world I can endure-as David expresses it "Had 
it been an avowed enemy, I could have borne it." 

Oh, may this dark hour of trial draw us closer, and closer, under 
the sheltering arms of our Heavenly Father! May God bless you 
with the riches of his grace, and the fulness of His spirit, is the 
earnest prayer of your brother in Christ, John W. Mason. 

"A little while, our fightings shall be over; 
A little while, our tears be wiped away; 
A little while, the power of Jehovah 
Shall turn our darkness into gladsome day. " 


2 Cor. 11:26 

Our Christian experiences differ; no two exactly the same, 
because our temperaments and talents differ as well as our 
surroundings. But we may rely upon it that no real son of God is 
exempted from the needed trials of patience, faith and love. No 
matter how strong the character, or how seemingly impregnable 
to the ordinary besetments, we may rely upon it that such have as 
great trials and crosses as others-perhaps greater; perhaps such 
as would prostrate weaker ones, whom the Lord will therefore in 
love and mercy not suffer to be tempted above that they are able 
to bear.- 1 Cor. 10:13. 

Even our blessed Lord Jesus, though perfect, had to pass through 
an experience to test and prove his complete submission to the 
Father's will. Looking at our Lord's testing, we cannot doubt 
that his strong character was measurably unmoved by the 
sarcastic, bitter words and threats of the Scribes and Pharisees, 
and that likewise he speedily and firmly settled Satan's 
temptations negatively. None of these things, which would have 
been the greatest temptations to others, seemed to move or even 
to greatly annoy him. He answered coolly and often ironically 
the attacks of open enemies, and was comparatively unmoved by 
them; but it was when those who dipped in the dish with him 
lifted up the heel against him (Psa. 41:9; Matt. 26:23) and left 
him, that his heart was troubled;-wounded by professed friends. 
The only discouraged expression recorded, relative to his work, 
was toward the close of his ministry when the test became more 
and more severe, and "many went back and walked no more in 
his company," saying of his doctrines, "This is a hard saying; 
who can hear it?" His unreproachful but sorrowful words, then 
expressed to the twelve specially staunch disciples, were full of 
pathos and disappointed grief: "Will ye also go away?" The 
prompt response of Peter-"Lord, to whom shall we go? Thou 
hast the words of lasting life"-must certainly have come as a 
comforting balm to that noble, loving heart, whose only impulse 
was to do good and to bless others. 

And yet as he approached the close of his ministry, the time 
came that he must still further suffer wounds from those he most 
loved. No wonder that, catching a clear view of how his sacrifice 
was to be completed, how all his bosom disciples would forsake 
and disown him, and how one of them would betray him with a 
kiss, he was sorrowful, troubled in spirit, and testified, "Verily, 
verily, I say unto you, that one of you shall betray me." And 
though Peter courageously said, "Though I should die with thee, 
yet will I not deny thee"-and so said they all-Jesus saw that all 
would be scattered, forsaking him in his most trying hour, and 
that courageous Peter would be so terribly sifted of Satan and 

prove so weak that he would even swear that he had never 
known him. Truly these trials from "brethren," some of whom 
were only weak, and one false at heart, must have been among 
the sorest of our Lord's experiences, during his period of trial. 
Yet none of these things moved him or for a moment influenced 
him to choose another course. He cheerfully followed the narrow 
path and left it for God, in his own time, to bring forth his 
righteousness as the light of noonday. (Psa. 37:6). He was 
obedient to God, and faithful to the truth, and it was thus that he 
suffered, not only at the hands of evil men, but also from the 
misunderstandings of his closest friends, who did not clearly 
grasp the situation, nor see how needful it was that he should 
first be Redeemer before he could become Restorer and King. 

The same lesson of perils among false brethren, and among 
brethren who had not so fully as himself grasped the Truth, was 
also the Apostle Paul's experience. 

We never hear from him a complaint about the way the world 
rejected his message, spoke evil of him and maltreated him as 
the leading exponent of the unpopular doctrine of the cross of 
Christ, which was opposed both by the stumbling blinded Jews 
and by the worldly-wise believers in the philosophies of the 
Gentiles. Indeed, instead of being downcast or discouraged at his 
past experiences, or in the prospect of bonds and imprisonments 
awaiting him in the future, he boldly and cheerfully declared, 
"But none of these things move me, neither count I my life dear 
unto myself."-Acts 20:19-24 

But, like the Lord Jesus, Paul had his severest trials from "false 
brethren"; who, instead of being faithful yoke-fellows and co- 
workers, as good soldiers of the cross, became puffed up, heady, 
and anxious to be leaders. These, being unwilling or unable to 
see the truth as fully and clearly as did Paul, because of their 
wrong condition of heart, and being envious of his success and 
the results of his zeal and labor, followed after him in the various 
cities where he had labored, and by misrepresentation of his 
character as well as of his teachings, sought to lower him in the 
esteem of the household of faith, and thus to open the way for 
various sophistical theories which would reflect honor upon 
them as teachers of what they claimed were advanced truths, 
though actually subverting the real truth in the minds of many. 

The only annoyance ever manifested by the Apostle Paul, in any 
of his letters, was upon this subject of his misrepresentation by 
false brethren. Referring to these false apostles by name, that 
they might be known and recognized as such (See 1 Tim. 
1:19,20; 2 Tim. 4:10, 14-17; 2 Cor. 11:2-23), he clearly exposed 
their unholy motives of pride, ambition and envy, which 
scrupled not to make havoc of the Church and of the truth. 

Especially did he point out that, in their attempt to be leaders, 
they had manufactured a different gospel, built upon a different 
foundation than the only true foundation-the death of Christ as 
man's ransom-price. 

Paul was zealous for the truth's sake, lest these false apostles 
should use smooth words and misrepresentations of his character 
and of the truth as a lever to turn men aside from the true gospel. 

He warns them against those teachers, not to keep himself 
uppermost in their hearts, but to put them on their guard, lest 
receiving the new teachers, they should be injured by the false 
teachings they presented, and lest in rejecting him and losing 
confidence in him as an honest and true man and teacher they 
should discard his teachings, which were the truth. Hence his 
reference to himself was not in self-defence and self-laudation, 
but in defence of the truth and an endeavor to have them see that 
his character 


and career as a true teacher comported well with the true 
message he bore to them. 

And he fearlessly pointed out that men might claim to present 
the same Jesus, the same spirit and the same gospel, and yet be 
false teachers and deceitful workers, transforming themselves 
into apostles of Christ. And, he says, marvel not at such a thing 
as that men should be great workers in the name of Christ from 
ambitious motives: "No marvel, for Satan himself fashioneth 
himself into an angel of light. It is no great thing, therefore, if his 
ministers also transform themselves as ministers of 

Paul's letter to the Galatians was written evidently to counteract 
the misrepresentations of false brethren. (Gal. 1:6; 3:1.) To re- 
establish confidence in the gospel message he had delivered, it 
was needful that he should rehearse to them something of his 
history. In doing so it was necessary to refer again to the false 
brethren (Gal. 2:4), who claimed to be of the same body and who 
yet, in opposition to the truth, brought again upon God's 
children the bondage of errors already escaped from. 



Many are the inquiries relative to the truths presented in 
Millennial Dawn and Zion's Watch Tower, as to whence they 
came and how they developed to their present symmetrical and 
beautiful proportions- Were they the results of visions? Did God 
in any supernatural way grant the solution of these hitherto 

mysteries of his plan? Are the writers more than ordinary 
beings? Do they claim any supernatural wisdom or power? or 
how comes this revelation of God's truth? 

No, dear friends, we claim nothing of superiority, nor 
supernatural power, dignity or authority; nor do we aspire to 
exalt ourselves in the estimation of our brethren of the household 
of faith, except in the sense that the Master urged it, saying, "Let 
him who would be great among you be your servant." (Matt. 
20:27.) And our position among men of the world and of the 
nominal church is certainly far from exalted, being everywhere 
spoken against. We are fully contented, however, to wait for 
exaltation until the Lord's due time. (1 Pet. 5:6.) In the apostle's 
words we therefore answer, "Why look ye upon us, as though by 
our own power we had done these things? We also are men of 
like passions with yourselves-of like infirmities and frailties, 
earnestly striving, by overcoming many besetments, dis- 
couragements, etc., to press along the line toward the mark of the 
prize of our high calling, and claiming only, as faithful students 
of the Word of God, to be index fingers, as we have previously 
expressed it, to help you to trace for yourselves, on the sacred 
page, the wonderful plan of God-no less wonderful to us, we 
assure you, than to you, dearly beloved sharers of our faith and 
No, the truths we present, as God's mouthpieces, were not 
revealed in visions or dreams, nor by God's audible voice, nor 
all at once, but gradually, especially since 1 870, and particularly 
since 1880, a period of above twenty years. And this present 
clear unfolding of truth is not due to any human ingenuity or 
acuteness of perception, but to the simple fact that God's due 
time has come; and if we did not speak, and no other agent could 
be found, the very stones would cry out. 

We give the following history, not only because we have been 
urged to give a review of God's leadings in the path of light, but 
specially because we believe it to be needful that the truth be 
modestly told, that misapprehensions and prejudicial mis- 
statements may be disarmed, and that our readers may see how 
hitherto the Lord hath helped and guided us. In so far as the 
names and views of others, who have parted company with us, 
may be associated with this history, we shall endeavor to bring 
forward only such points as are necessary to an understanding of 
our position and of the Lord's leadings. Nor can we name all the 
little points of divine favor in which faith was tested, prayers 
were answered, etc., remembering that our Master and the early 
church left no such example of boasting faith, but rather 
admonished otherwise, saying, "Hast thou faith, have it to 
thyself." Some of the most precious experiences of faith and 
prayer are those which are too sacred for public display. 

We will not go back to tell how the light began to break through 
the clouds of prejudice and superstition which enveloped the 

world under Papacy's rule in the dark ages. The reformation 
movement, or rather movements, from then until now, have each 
done their share in bringing light out of darkness. But we will 
here confine ourselves to the consideration of the harvest truths 
set forth in Millennial Dawn and Zion's Watch Tower. 

We begin the narrative at the year 1 868, when the editor, having 
been a consecrated child of God for some years, and a member 
of the Congregational Church and of the Y. M. C. A., began to 
be shaken in faith regarding many long accepted doctrines. 
Brought up a Presbyterian, and indoctrinated from the 
Catechism, and being naturally of an inquiring mind, I fell a 
ready prey to the logic of infidelity as soon as I began to think 
for myself. But that which at first threatened to be the utter 
shipwreck of faith in God and the Bible, was, under God's 
providence, overruled for good, and merely wrecked my 
confidence in human creeds and systems of misinterpretation of 
the Bible. 

Gradually I was led to see that though each of the creeds 
contained some elements of truth, they were on the whole, 
misleading and contradictory of God's Word. Among other 
theories, I stumbled upon Adventism. Seemingly by accident, 
one evening I dropped into a dusty, dingy hall, where I had heard 
religious services were held, to see if the handful who met there 
had anything more sensible to offer than the creeds of the great 
churches. There, for the first time, I heard something of the 
views of Second Adventists, the preacher being Mr. Jonas 
Wendell, long since deceased. Thus, I confess indebtedness to 
Adventists as well as to other denominations. 

Though his Scripture-exposition was not entirely clear, and 
though it was very far from what we now rejoice in, it was 
sufficient, under God, to re-establish my wavering faith in the 
divine inspiration of the Bible, and to show that the records of 
the apostles and prophets are indissolubly linked. What I heard 
sent me to my Bible to study with more zeal and care than ever 
before, and I shall ever thank 


the Lord for that leading; for though Adventism helped me to no 
single truth, it did help me greatly in the unlearning of errors, 
and thus prepared me for the truth. 

I soon began to see that we were living somewhere near the close 
of the Gospel Age, and near the time when the Lord had declared 
that the wise, watching ones of his children should come to a 
clear knowledge of his plan. At this time, myself and a few other 
truth-seekers in Pittsburgh and Allegheny formed a class for 
Bible study, and from 1870 to 1875 was a time of constant 
growth in grace and knowledge and love of God and his Word. 
We came to see something of the love of God, how it had made 
provision for all mankind, how all must be awakened from the 

tomb in order that God's loving plan might be testified to them, 
and how all who exercise faith in Christ's redemptive work and 
render obedience in harmony with the knowledge of God's will 
they will then receive, might then (through Christ's merit) be 
brought back into full harmony with God, and be granted 
everlasting life. This we saw to be the Restitution work foretold 
in Acts 3:21. But though seeing that the Church was called to 
joint-heirship with the Lord in the Millennial Kingdom, up to 
that time we had failed to see clearly the great distinction 
between the reward of the Church now on trial and the reward of 
the faithful of the world after its trial, at the close of the 
Millennial age-that the reward of the former is to be the glory of 
the spiritual, divine nature, while that of the latter is to be the 
glory of restitution-restoration to the perfection of human nature 
once enjoyed in Eden by their progenitor and head, Adam. 

However, we were then merely getting the general outlines of 
God's plan, and unlearning many long-cherished errors, the time 
for a clear discernment of the minutiae having not yet fully 
come. And here I should and do gratefully mention assistance 
rendered by Brothers Geo. Stetson and Geo. Storrs, the latter the 
editor of The Bible Examiner, both now deceased. The study of 
the Word of God with these dear brethren led, step by step, into 
greener pastures and brighter hopes for the world, though it was 
not until 1872, when I gained a clear view of our Lord's work as 
our ransom price, that I found the strength and foundation of all 
hope of restitution to lie in that doctrine. Up to that time, when I 
read the testimony that all in their graves shall come forth, etc., I 
yet doubted the full provision-whether it should be understood 
to include idiots or infants who had died without reaching any 
degree of understanding, beings to whom the present life and its 
experiences would seem to be of little or no advantage. But 
when, in 1872, I came to examine the subject of restitution from 
the standpoint of the ransom price given by our Lord Jesus for 
Adam, and consequently for all lost in Adam, it settled the 
matter of restitution completely, and gave me the fullest 
assurance that ALL must come forth from their graves and be 
brought to a clear knowledge of the truth and to a full 
opportunity to gain everlasting life in Christ. 

Thus passed the years 1869-1872. The years following, to 1876, 
were years of continued growth in grace and knowledge on the 
part of the handful of Bible students with whom I met in 
Allegheny. We progressed from our first crude and indefinite 
ideas of restitution to clearer understanding of the details; but 
God's due time for the clear light had not yet come. 

During this time, too, we came to recognize the difference 
between our Lord as "the man who gave himself," and as the 
Lord who would come again, a spirit being. We saw that spirit- 
beings can be present, and yet invisible to men, just as we still 
hold and have set forth in Millennial Dawn Vol. II., Chap. V. 

And we felt greatly grieved at the error of Second Adventists 
who were expecting Christ in the flesh, and teaching that the 
world and all in it except Second Adventists would be burned up 
in 1873 or 1874, whose time-settings and disappointments and 
crude ideas generally of the object and manner of his coming 
brought more or less reproach upon us and upon all who longed 
for and proclaimed his coming Kingdom. 

These wrong views so generally held of both the object and 
manner of the Lord's return led me to write a pamphlet-'T/ie 
Object and Manner of The Lord's Return," of which some 
50,000 copies were published. 

It was about January 1876, that my attention was specially drawn 
to the subject of prophetic time, as it relates to these doctrines 
and hopes. It came about in this way; I received a paper called 
The Herald of the Morning, sent by its editor, Mr. N. H. Barbour. 
When I opened it I at once identified it with Adventism from the 
picture on its Cover, and examined it with some curiosity to see 
what time they would next set for the burning of the world. But 
judge of my surprise and gratification, when I learned from its 
contents that the editor was beginning to get his eyes open on the 
subjects that for some years had so greatly rejoiced our hearts 
here in Allegheny-that the object of our Lord's return is not to 
destroy, but to bless all the families of the earth, and that his 
coming would be thief-like, and not in flesh, but as a spirit- 
being, invisible to men; and that the gathering of his Church and 
the separation of the "wheat" from the "tares" would progress in 
the end of this age without the world's being aware of it. 

I rejoiced to find others coming to the same advanced position, 
but was astonished to find the statement very cautiously set 
forth, that the editor believed the prophecies to indicate that the 
Lord was already present in the world (unseen and invisible), 
and that the harvest work of gathering the wheat was already 
due,-and that this view was warranted by the time-prophecies 
which but a few months before he supposed had failed. 

Here was a new thought: Could it be that the time prophecies 
which I had so long despised, because of their misuse by 
Adventists, were really meant to indicate when the Lord would 
be invisibly present to set up his Kingdom-a thing which I 
clearly saw could be known in no other way? It seemed, to say 
the least, a reasonable, a very reasonable thing, to expect that the 
Lord would inform his people on the subject-especially as he 
had promised that the faithful should not be left in darkness with 
the world, and that though the day of the Lord would come upon 
all others as a thief in the night (stealthily, unawares), it should 
not be so to the watching, earnest saints.-l Thess. 5:4. 

I recalled certain arguments used by my friend Jonas Wendell 
and other Adventists to prove that 1873 would witness the 
burning of the world, etc.-the chronology of the world showing 
that the six thousand years from Adam 


ended with the beginning of 1873-and other arguments drawn 
from the Scriptures and supposed to coincide. Could it be that 
these time arguments, which I had passed by as unworthy of 
attention, really contained an important truth which they had 

Anxious to learn, from any quarter, whatever God had to teach, I 
at once wrote to Mr. Barbour, informing him of my harmony on 
other points and desiring to know particularly why, and upon 
what Scriptural evidences, he held that Christ's presence and the 
harvesting of the Gospel age dated from the Autumn of 1874. 
The Answer—showed that my surmise had been correct, vis: that 
the time arguments, chronology, etc., were the same as used by 
Second Adventists in 1873, and explained how Mr. Barbour and 
Mr. J. H. Paton, of Michigan, a co-worker with him, had been 
regular Second Adventists up to that time; and that when the date 
1874 had passed without the world being burned, and without 
their seeing Christ in the flesh, they were for a time dumb- 
founded. They had examined the time-prophecies that had 
seemingly passed unfulfilled, and had been unable to find any 
flaw, and had begun to wonder whether the time was right and 
their expectations wrong,-whether the views of restitution and 
blessing to the world, which others were teaching, might not be 
the things to look for. It seems that not long after their 1874 
disappointment, a reader of the Herald of the Morning, who had 
a copy of the Diaglott, noticed something in it which he thought 
peculiar, -that in Matt. 24:27, 37, 39, the word which in our 
common version is rendered coming is translated presence. This 
was the clue; and, following it, they had been led through 
prophetic time toward proper views regarding the object and 
manner of the Lord's return. I, on the contrary, was led first to 
proper views of the object and manner of our Lord's return and 
then to the examination of the time for these things, indicated in 
God's Word. Thus God leads his children often from different 
starting points of truth; but where the heart is earnest and 
trustful, the result must be to draw all such together. 

But there were no books or other publications setting forth the 
time-prophecies as then understood, so I paid Mr. Barbour's 
expenses to come to see me at Philadelphia (where I had 
business engagements during the summer of 1 876), to show me 
fully and Scripturally, if he could, that the prophecies indicated 
1874 as the date at which the Lord's presence and "the harvest" 
began. He came, and the evidences satisfied me. Being a person 
of positive convictions and fully consecrated to the Lord, I at 
once saw that the special times in which we live have an 

important bearing upon our duty and work as Christ's disciples; 
that, being in the time of harvest, the harvest-work should be 
done; and that present truth was the sickle by which the Lord 
would have us do a gathering and reaping work everywhere 
among his children. 

I inquired of Mr. Barbour as to what was being done by him and 
by the Herald. He replied that nothing was being done; that the 
readers of the Herald, being disappointed Adventists, had nearly 
all lost interest and stopped their subscriptions; and that thus, 
with money exhausted, the Herald might be said to be practically 
suspended. I told him that instead of feeling discouraged and 
giving up the work since his newly found light on restitution (for 
when we first met, he had much to learn from me on the fullness 
of restitution based upon the sufficiency of the ransom given for 
all, as I had much to learn from him concerning time ), he 
should rather feel that now he had some good tidings to preach, 
such as he never had before, and that his zeal should be 
correspondingly increased. At the same time, the knowledge of 
the fact that we were already in the harvest period gave to me an 
impetus to spread the truth such as I never had before. I therefore 
at once resolved upon a vigorous campaign for the truth. 

I determined to curtail my business cares and give my time as 
well as means to the great harvest work. Accordingly, I sent Mr. 
Barbour back to his home, with money and instructions to 
prepare in concise book-form the good tidings so far as then 
understood, including the time features, while I closed out my 
Philadelphia business preparatory to engaging in the work, as I 
afterward did, traveling and preaching. 

The little book of 196 pages thus prepared was entitled The 
Three Worlds; and while it was not the first book to teach a 
measure of restitution, nor the first to treat upon time-prophecy, 
it was, we believe, the first to combine the idea of restitution 
with time-prophecy. From the sale of this book and from my 
purse, our traveling expenses, etc., were met. After a time I 
conceived the idea of adding another harvest laborer and sent for 
Mr. Paton, who promptly responded and whose traveling 
expenses were met in the same manner. 

But noticing how quickly people seemed to forget what they had 
heard, it soon became evident that while the meetings were 
useful in awakening interest, a monthly journal was needed to 
hold that interest and develop it. It therefore seemed to be the 
Lord's will that one of our number should settle somewhere and 
begin again the regular issuing of the Herald of the Morning. I 
suggested that Mr. Barbour do this, as he had experience as a 
type-setter and could therefore do it most economically, while 
Mr. Paton and I would continue to travel and contribute to its 
columns as we should find opportunity. To the objection that the 
type was now sold, and that the few subscriptions which would 
come in would not, for a long time, make the journal self- 

sustaining, I replied that I would supply the money for 
purchasing type, etc., and leave a few hundred dollars in bank 
subject to Mr. Barbour's check, and that he should manage it as 
economically as possible, while Mr. Paton and I continued to 
travel. This, which seemed to be the Lord's will in the matter, 
was done. 

It was after this, while on a tour of the New England states, that I 
met Mr. A. P. Adams, then a young Methodist minister, who 
became deeply interested and accepted the message heartily 
during the week that I preached to his congregation. 
Subsequently, I introduced him to little gatherings of interested 
ones in neighboring towns, and assisted otherwise, as I could, 
rejoicing in another one who, with study, would soon be a co- 
laborer in the harvest field. About this time, too, I was much 
encouraged by the accession of Mr. A. D. Jones, then a clerk in 
my employ in Pittsburgh-a young man of activity and promise, 
who soon developed into an active and appreciated co-laborer in 
the harvest work, and is remembered by some of our readers. Mr. 
Jones ran well for a time, 


but ambition or something eventually worked utter shipwreck of 
his faith, and left us a painful illustration of the wisdom of the 
Apostle's words: "My brethren, be not many of you teachers, 
knowing that we shall have the severer judgment"-Jas. 3:1.- 


"Satan hath desired to have you, that he might sift you as 
wheat. "-Luke 22:31. 

Thus far all had run smoothly and onward: we had been greatly 
blessed with truth, but not specially tested in our love and 
fidelity to it. But with the Summer of 1878, the parallel in time 
to the Lord's crucifixion and his utterance of the above quoted 
words, the sifting began, which has continued ever since, and 
which must, sooner or later, test every one who receives the light 
of present truth. "Marvel not, therefore, concerning the fiery trial 
which shall try you, as though some strange thing happened unto 
you;" for this "fire shall try every man's work, of what sort it 
is"-whether he has built his faith flimsily of wood, hay and 
stubble, instead of with the valuable stones of God's revealed 
truth, or whether he has built it upon the shifting sands of human 
theory-evolution, etc., -or upon the solid rock, the ransom, the 
only sure foundation, which God has provided. They who build 
upon the rock shall be safe personally, even though they may 
have built up an illogical faith which the "fire" and shaking of 
this day of trial shall overthrow and utterly consume; but they 
who build upon any other foundation, whether they use good or 
bad materials, are sure of complete wreck.-Luke 6:47-49; 1 Cor. 

The object of this trial and sifting evidently is to select all whose 
heart-desires are unselfish, who are fully and unreservedly 
consecrated to the Lord, who are so anxious to have the Lord's 
will done, and whose confidence in his wisdom, his way and his 
Word is so great, that they refuse to be led away from the Lord's 
Word, either by the sophistries of others, or by plans and ideas of 
their own. These, in the sifting time, will be strengthened and 
shall increase their joy in the Lord and their knowledge of his 
plans, even while their faith is being tested by the falling into 
error of thousands on every hand.-Psa. 91:7. 

The sifting began thus: Regarding Paul's statement (1 Cor. 
15:51, 52), "We shall not all sleep, but we shall all be changed- 
in a moment, in the twinkling of an eye," etc., we still held the 
idea which Adventists, and indeed all Christians hold, that at 
some time the living saints would be suddenly and miraculously 
caught away bodily, thenceforth to be forever with the Lord. 
And, now, our acquaintance with time-prophecy led us to expect 
this translation of the saints at the point of time in this age 
parallel to the Lord's resurrection; for many of the parallelisms 
between the Jewish and Christian dispensations were already 
seen by us, and formed one of the features of the little book 
above referred to-The Three Worlds. 

We did not then see, as we now do, *that that date (1878) 
marked the time for the beginning of the establishment of the 
Kingdom of God, by the glorification of all who already slept in 
Christ, and that the "change" which Paul mentions (1 Cor. 15:51) 
is to occur in the moment of dying, to all the class described, 
from that date onward through the harvest period, until all the 
living members ("the feet") of the body of Christ shall have been 
changed to glorious spirit beings. But when at that date nothing 
occurred which we could see, a reexamination of the matter 
showed me that our mistake lay in expecting to see all the living 
saints changed at once, and without dying-an erroneous view 
shared in by the whole nominal church, and one which we had 
not yet observed or discarded. Our present clear view as the 
result of the examination thus started. I soon saw that in the 
Apostle's words, "We shall not all sleep, " the word sleep was 
not synonymous with die, though generally so understood; that, 
on the contrary, the expression sleep, here used, represents 
unconsciousness; and that the Apostle wished us to understand 
that from a certain time in the Lord's presence, his saints, 
though they would all die like other men (Psa. 82:6, 7), would 
not remain for any time unconscious, but in the moment of dying 
would be changed and would receive the spirit body promised. 
Throughout this Gospel age, dying has been followed by 
unconsciousness, "sleep." This continued true of all saints who 
"fell asleep in Jesus" up to the time when he took the office of 
King (Rev. 11:17), which we have shown* was in 1878. 

*See Millennial Dawn, Vol. Ill, chapter 7. *Millennial Dawn, 
Vol. II, pages 218, 219. 

Not only did the King at that date "awaken in his likeness" all 
the members of his body, the Church, who slept, but for the 
same reason (the time for establishing his Kingdom having 
come) it is no longer necessary that the "feet" or last remaining 
members should go into "sleep" or unconsciousness. On the 
contrary, each now, as he finishes his course, faithful unto death, 
will at once receive the crown of life, and, being changed in a 
moment, in the twinkling of an eye, cannot be said to sleep, or to 
be unconscious at all. Here-1878-Rev. 14:13, is applicable, 
"Blessed are the dead who die in the Lord from henceforth. " 

So this re-examination showed further light upon the pathway 
and became a good cause for encouragement, as evidencing the 
Lord's continued leading. 

But while I was thus helped to clearer views and brighter hopes, 
and while I diligently endeavored to help others, the Spring of 
1878 proved far from a blessing to Mr. Barbour and to many 
under his influence. Rejecting the plain, simple solution 
presented above, Mr. B. seemed to feel that he must of necessity 
get up something new to divert attention from the failure of the 
living saints to be caught away. 

But, alas! how dangerous it is for any man to feel too much 
responsibility and to attempt to force new light. To our painful 
surprise, Mr. Barbour soon after wrote an article for the Herald 
denying the doctrine of the atonement-denying that the death of 
Christ was the ransom-price of Adam and his race, saying that 
Christ's death was no more a settlement of the penalty of man's 
sins than would the sticking of a pin through the body of a fly 
and causing it suffering and death be considered by an earthly 
parent as a just settlement for misdemeanor in his child. I was 
astonished, supposing that Mr. B. had a clearer understanding of 
the work of Christ as our sin-offering, our willing Redeemer who 
gladly, co-operating in the divine plan, gave himself as the 
ransom or corresponding price to meet the penalty upon Adam, 
that Adam and all his posterity 


might in due time go free from sin and death. A totally different 
thing indeed was the willing, intelligent, loving offering of our 
Redeemer, according to the plan devised and revealed by infinite 
wisdom, from the miserable caricature of it offered in the above 
illustration. I had either given Mr. B. credit for clearer views 
than he ever had, or else he was deliberately taking off and 
casting away the wedding garment of Christ's righteousness. The 
latter was the only conclusion left; for he afterward stated that he 
had previously recognized Christ's death as man's ransom-price. 

Immediately I wrote an article for the Herald in contradiction of 
the error, showing the necessity "that one die for all"-"the just 
for the unjust;" that Christ fulfilled all this as it had been written; 
and that consequently God could be just and forgive and release 
the sinner from the very penalty he had justly imposed. (Rom. 
3:26) I also wrote to Mr. Paton, calling his attention to the 
fundamental character of the doctrine assailed, and pointing out 
how the time and circumstances all corresponded with the 
parable of the one who took off the wedding garment when just 
about to partake of the wedding feast. (Matt. 22:11-14.) He 
replied that he had not seen it in so strong a light before, that Mr. 
Barbour had a strong, dogmatic way of putting things which had 
for the time overbalanced him. I urged that, seeing now the 
importance of the doctrine, he also write an article for the 
Herald, which, in no uncertain tone, would give his witness 
also for the precious blood of Christ. This he did. These articles 
appeared in the issues of the Herald from July to December, 

It now became clear to me that the Lord would no longer have 
me assist financially, or to be in any way identified with, 
anything which cast any influence in opposition to the 
fundamental principle of our holy Christian religion; and I 
therefore, after a most careful though unavailing effort to reclaim 
the erring, withdrew entirely from the Herald of the Morning and 
from further fellowship with Mr. B. But a mere withdrawal I felt 
was not sufficient to show my continued loyalty to our Lord and 
Redeemer, whose cause had thus been violently assailed by one 
in position to lead the sheep astray-and in that position, too, very 
largely by my individual assistance and encouragement when I 
believed him to be, in all sincerity, true to the Lord. I therefore 
understood it to be the Lord's will that I should start another 
journal in which the standard of the cross should be lifted high, 
the doctrine of the ransom defended, and the good tidings of 
great joy proclaimed as extensively as possible. 

Acting upon the leading of the Lord, I gave up traveling, and in 
July, 1879, the first number of Zion's Watch Tower and Herald 
of Christ's Presence made its appearance. From the first, it has 
been a special advocate of the ransom, and by the grace of God 
we hope it will ever be. 

For a time we had a most painful experience: the readers of the 
TOWER and of the Herald were the same; and from the time the 
former started and the supply of funds from this quarter for the 
Herald ceased, Mr. B. not only drew from the bank the money 
deposited by me and treated all he had in his possession as his 
own, but poured upon the Editor of the Tower the vilest of 
personal abuse in order to prevent the Tower and the doctrine of 
the ransom from having due influence upon the readers. This of 
course caused a division, as such thing always do. The personal 
abuse, being regarded by some as true, had its intended effect of 

biasing the judgments of many on the subject of the ransom; and 
many turned from us. 

But the Lord continued his favor, which I esteem of more value 
than the favor of the whole world. It was at this time that Mr. 
Adams espoused the views of Mr. Barbour and likewise forsook 
the doctrine of the ransom. And, true to our interpretation of the 
parable of the wedding garment as given at the time, Mr. 
Barbour and Mr. Adams having cast off the wedding garment of 
Christ's righteousness, went out of the light into the outer 
darkness of the world on the subjects once so clearly seen- 
namely, the time and manner of the Lord's presence; and since 
then, for twelve years, they have been expecting Christ, Spring 
or Fall, down to the Spring of 1892, which was their latest 
disappointment, so far as we have heard. 

During the ordeal, or we might truly call it battle, for the cross of 
Christ, we had the earnest co-operation of Mr. Paton, who, up to 
the summer of 1881, was an appreciated co-laborer and defender 
of the doctrine of coming blessings through Christ, based upon 
the ransom for all given at Calvary. The book, The Three 
Worlds, having been for some time out of print, it seemed as if 
either another edition of that, or else a new book covering the 
same features, should be gotten out. Mr. Paton agreed to get it 
ready for the press, and Mr. Jones offered to pay all the expenses 
incident to its printing and binding and to give Mr. Paton as 
many copies of the book as he could sell, as remuneration for his 
time spent in preparing the matter, *provided I would agree to 
advertise it liberally and gratuitously in the TOWER-well 
knowing that there would be a demand for it if I should 
recommend it, and that his outlay would be sure to return with 
profit. (For those books did not sell at such low prices as we 
charge for MILLENNIAL DAWN.) I not only agreed to this, but 
contributed to Mr. Paton' s personal expenses in connection with 
the publishing, as well as paid part of the printer's bill at his 

In the end, I alone was at any financial loss in connection with 
that book, called Day Dawn, the writer and publisher both 
being gainers financially, while I did all the introducing by 
repeated advertisements. We need to give these particulars, 
because of certain one-sided and only partial statements of facts 
and misrepresentations, which have recently been published and 
circulated in tract form by Mr. Paton, who is also now an 
advocate of that "other gospel" of which the cross of Christ is 
not the center, and which denies that he "bought us with his own 
precious blood." Mr. P. has since published another book, which, 
though called by the same name as the one we introduced, being 
on another and a false foundation, I cannot and do not 
recommend, but which I esteem misleading sophistry, tending to 
undermine the whole structure of the Christian system, yet 
retaining a sufficiency of the truths which we once held in 

common to make it palatable and dangerous to all not rooted and 
grounded upon the ransom rock. 

The false foundation which it presents is the old heathen doctrine 
of evolution revamped, which not only denies the fall of man, 
but as a consequence, all necessity for a redeemer. It claims, on 
the contrary that not by redemption and restitution to a lost 
estate, but by progressive evolution or 


development, man has risen and is still to rise from the lower 
condition in which he was created until, by his own good works, 
he ultimately reaches the divine nature. It claims that our blessed 
Lord was himself a degraded and imperfect man, whose work on 
earth was to crucify a carnal nature, which, it claims, he 
possessed, and to thus show all men how to crucify their carnal 
or sinful propensities. 

*For this reason Mr. Jones' address, was, properly, the only one 
mentioned in our advertisement of it. 

'''Millennial Dawn, Vol. 1, page 162. 

And here we remark that the darkness and degradation which 
came upon the whole world in its fallen, cast-off condition, and 
which was only intensified by Papacy's priestcraft during the 
dark ages, when contrasted with the light of intelligence, which 
God is now letting in upon the world, have gradually led men to 
esteem present intelligence as merely a part of a process of 
evolution. This view, as we have shown, *though quite incorrect, 
is nevertheless the occasion of the predicted great falling away 
from the faith of the Bible during the harvest period. (Psa. 91:7.) 
And a few Christian people seem to be well enough grounded in 
the truth to be able to withstand this trial of the evil day, in 
which many will fall while only the few will stand. For this 
cause we use great plainness of speech. 

The little history of the way in which Mr. Paton came to turn 
from us and from the ransom, to oppose that which he once 
clearly saw and advocated, is important, as it became the 
occasion of another sifting or testing of the Watch Tower 
readers, by that time a much larger number (because Mr. Paton 
had been a respected brother and co-workers with us, and 
because as a traveling representative of the TOWER and its 
doctrines, his expenses being met in part by TOWER 
subscriptions and renewals, as well as by money from me, he 
was personally known to a larger number of the readers than 
was the editor of the Tower). It came about thus:- 

In the year 1881, Mr. Barbour, still publishing the Herald, and 
still endeavoring to overthrow the doctrine of the ransom, 
finding that on a preaching tour I had used a diagram of the 
Tabernacle to illustrate how Christ's sacrifice was typified in the 
sacrifices of typical Israel, wrote an article on the Atonement, in 

which he undertook to show that the sacrifices of the Day of 
Atonement typified almost anything else than what they do 
typify. I could readily see through the fallacy of his presentation, 
which made of the bullock a type of one thing in one verse and 
another thing in each other verse in which it was mentioned, and 
so too with the goat. But I well knew that people in general are 
not close reasoners, and that, with the cares of life upon them, 
they are too apt to accept a seeming interpretation, without a 
critical examination of the words of Scripture and their context. 

I thought the matter all over. I examined the chapter (Lev. 16), 
but while seeing the inconsistency and error of Mr. Barbour's 
interpretation, I could only confess that I did not understand it 
and could not give a connected interpretation which would fit all 
the details so plainly stated, and all of which must have a 
particular meaning. What could I do? Those reading the Herald 
as well as the TOWER would probably be misled if not helped 
out of the difficulty; and to merely say that the Herald's 
interpretation was inconsistent with itself, and therefore a 
misinterpretation, would be misunderstood. Many would surely 
think that I opposed that view from a spirit of rivalry; for there 
are always people with whom everything resolves itself into 
personality, rivalry and party spirit, and such cannot understand 
others who take a higher and nobler view and who think always 
and only of the truth, regardless of persons. 

I went to the Lord with this as with every trial, told him just how 
it seemed to me, how anxious I felt for the dear sheep, who, 
having their appetites sharpened by some truth, were by their 
very hunger exposed to Satan's deceptions. I told him that I 
realized that he was the Shepherd, and not I, but that I knew also 
that he would be pleased at my interest in the sheep and my 
desire to be his mouthpiece to declare the truth, the way and the 
life to them; that I felt deeply impressed that if the time had 
come for the permission of a false view to deceive the unworthy, 
it must also be his due time to have the truth on the same subject 
made clear, that the worthy ones might be enabled to stand, and 
not fall from the truth. Believing that the due time had come for 
the correct understanding of the meaning of the Jewish 
sacrifices, which all Christians see were typical of "better 
sacrifices," and that the Lord would grant the insight as soon as I 
got into the attitude of heart best fitted to receive the light, I 
prayed with confidence that if the Lord's due time had come, and 
if he were willing to use me as his instrument to declare the 
message to his dear family, that I might be enabled to rid my 
heart and mind of any prejudice that might stand in the way and 
be led of his spirit into the proper understanding. 

Believing that the prayer would be answered affirmatively, I 
went into my study next morning prepared to study and write. 
The forenoon I spent in scrutinizing the text and every other 
Scripture, likely to shed light upon it, especially the epistle to the 

Hebrews, and in looking to the Lord for wisdom and guidance; 
but no solution of the difficult passage came. The afternoon and 
evening were similarly spent, and all of the next day. Everything 
else was neglected, and I wondered why the Lord kept me so 
long; but on the third day near noon the whole matter came to 
me as clear as the noon-day sun-so clear and convincing and so 
harmonious with the whole tenor of Scripture, that I could not 
question its correctness; and no one has ever yet been able to 
find a flaw in it. (This has been published in several editions in 
pamphlet form under the title, "The Tabernacle Shadows Of The 
Better Sacrifices," and can still be had by addressing the Watch 
Tower office.) 

Then I knew why the Lord had led me to it so slowly and 
cautiously. I needed a special preparation of heart for the full 
appreciation of all it contained, and I was all the more assured 
that it was not of my own wisdom; for if of my own why would 
it not have come at once? I found that the understanding of that 
subject was bound to have a wide influence upon all our hopes 
and views of all truths-not in that it overturned old truths or 
contradicted them, but, on the contrary, in that it set them all in 
order and harmony and straightened out little knots and twists. 
For instance, the doctrine of justification by Faith had always 
been more or less confused in my mind, as it is in every mind, 
with the doctrine of sanctification which calls for self-sacrifice 


and works. This was all made clear and plain at once; for the 
types showed that we all, as sinners, needed first of all Christ's 
ransom sacrifice, that we appropriate its merits (justification- 
forgiveness) to ourselves by faith, and that thus we are justified 
(reckoned free from sin) when we by faith accept of Christ's 
sacrifice on our behalf. The type showed, too, that it is only after 
being thus cleansed in God's sight (by our acceptance of Christ's 
finished work as our ransom-sacrifice) that God is willing to 
accept us as joint sacrifices with Christ, and that if faithful to the 
end, following in his footsteps, we should be granted the favor of 
joint-heirship with him. 

Here I first saw that the great privilege of becoming joint-heirs 
with Christ and partakers with him of the divine nature was 
confined exclusively to those who would share with him in self- 
sacrifice in the service of the truth. And here, too, I saw for the 
first time that the Lord was the first of these sacrifices, the Sin- 
Offering; consequently, that none of God's servants, the 
prophets, who lived and died before Christ, were priests after his 
order, nor sharers in sacrifice with him, even though some of 
them were stoned, others sawn asunder and others slain with the 
sword, for the cause of God; that though they would get a good 
and great reward, they would belong to a separate class and order 
from those called to sacrifice and joint-heirship with Christ on 
and since Pentecost. Here, too, I first saw that the acceptable 

day of the Lord signifies this Gospel Age-the time during which 
he will accept the sacrifice of any who come unto God through 
Christ, the great Sin-Offering; that when this acceptable day 
ends, the reward of joint-heirship and change to the divine nature 
ends; and that when this great day of sacrifice, the Gospel age 
(the real day of Atonement), has closed, when all the members of 
the body of Christ have participated with him in the sacrifice of 
their rights as justified men, and been glorified, then the blessing 
will begin to come to the world-the Millennial blessings 
purchased for men by their Redeemer, according to the grace of 

This first brought us to a clear recognition of the distinction of 
natures-of what constitutes human nature, what constitutes 
angelic nature and what constitutes divine nature, as shown in 
Millennial Dawn, Vol. I, Chapter X. And whereas we formerly 
used the word Restitution in a general way to mean some sort of 
blessed change, now, under a clearer light, we began to see that 
the great work of restitution could only mean what the word 
implies-a restoration of that which was lost (Matt. 18: 1 1)— a 
restoration to the original condition from which man once fell. 
Then I saw that God's plan, when carried out, would not bring 
all his creatures to the one level of the divine nature, but that he 
purposed to have an order of creatures called Angels, who, 
though perfect, would always be of a different order, or nature, 
from the divine nature, and he likewise purposed to have a race 
of beings of the human nature, of whom Adam was a sample or 
pattern and whose future earthly home, Paradise, Eden was a 
sample or pattern. I also saw that God purposed that Christ and 
his joint-sacrificers and joint-heirs are to be God's instruments 
for blessing the fallen race and restoring them to the condition of 
perfection enjoyed by Adam in Eden-a condition which God 
said was "very good," and an image of himself. And these joint- 
heirs with Christ, I saw, were to be highly exalted to a nature 
higher than restored and perfect manhood, higher, too, than the 
angelic nature-even to be partakers of the divine nature. When 
all these things so unexpectedly shone out so brightly and 
clearly, I did not wonder that the Lord gave me several days of 
waiting and preparation for the blessing, and to him I rendered 
praise and thanks. All my faintness of heart and fear of the bad 
effect of the wrong view fled before this evidence of the Lord's 
leading in the pathway that "shines more and more unto the 
perfect day." I saw at once that these new developments would 
probably prove a stumbling block to some, as well as a great 
blessing to others who were ready for it. Instead, therefore, of 
publishing it in the next TOWER, I determined to first present 
the matter privately to the more prominent brethren;- 
remembering Paul's course in a similar matter-Gal. 2:2. 

Accordingly I sent invitations and the money necessary for 
traveling expenses to four of the more prominent brethren, 
requesting a conference. Mr. Paton from Michigan was one of 

the four, and the only one who rejected the fresh rays of light. 
Nor could he find any fault with the exegesis, though urged, as 
all were to state anything which might seem inconsistent, or to 
quote any passages of Scripture thought to be in conflict. But 
there were none; and every question only demonstrated more 
fully the strength of the position. I therefore urged that what was 
beyond the criticism of those most familiar with the plan of God 
must be the truth, and ought to be confessed and taught at any 
cost, and especially when it arranged and ordered all the other 
features of truth so beautifully. I pointed out, too, how necessary 
it was to a logical holding of the ransom, to see just what this 
showed; viz.: the distinctions of nature-that our Lord left a 
higher nature, and took a lower nature, when he was made flesh, 
and that the object in that change of nature was, that he might, as 
a man, a perfect man, give himself a ransom for the first perfect 
man, Adam, and thus redeem Adam, and all lost in him. I also 
showed how, as a reward for this great work, he was given the 
divine nature in his resurrect! on-a nature still higher than the 
glorious one he had left, when he became a man. But either Mr. 
Paton's mental vision or heart was weak; for he never took the 
step; and before long he, too, forsook the doctrine of the ransom. 
Yet he still used the word "ransom," while denying the idea 
conveyed by the word; nor can he give the word any other 
definition, or otherwise dispute the correctness of the meaning 
which we attach to it-which may be found in any English 
dictionary and is true to the significance of the Greek word 
which it translates. 

Notwithstanding our best endeavors to save him he drifted 
farther and farther away, until I was obliged to refuse his articles 
for the Tower for the same reason that obliged me to refuse to 
longer spend the Lord's money entrusted to me to assist Mr. 
Barbour to spread the same pernicious theory. 

It was about this time that Mr. Jones informed me that the copies 
of the book Day Dawn which I had purchased last were all that 
were left; and, announcing it so that no more orders for it might 
come to the TOWER office, I took occasion to promise 


should present the Plan of the Ages in the clearer more orderly 
manner made possible by the new light shed upon every feature 
of it by the lessons from the Tabernacle. About this time Mr. 
Paton concluded that he would publish another book under the 
name Day Dawn, revised to harmonize with his changed views, 
which ignored the ransom, ignored justification and the need of 
either, and taught all men will be everlastingly saved-not in any 
sense as the result of any sacrifice for their sin by Christ, but as 
the result of each one's crucifying sin in himself-the law under 
which the poor Jew tried to commend themselves to God, but 
which justified none. Many and severe were the calumnies 

heaped upon me, because I exposed this change, told that the 
original was out of print and that the new book was on a 
different foundation from the one I commended. 

During this time I was busied by an immense work known to 
many of you-the issue and circulation of over 1,400,000 copies 
of two pamphlets, entitled FOOD FOR THINKING 
matter was about the same as that of Dawn, Vol. 1; and besides 
this I was flooded with thousands of joyous and joy-giving 
letters, from those who had received and were reading the 
pamphlets thus distributed, and asking questions and more 
reading matter. To add to our throng, financial complications 
came; and thus for four years I was hindered from fulfilling my 
promise of Millennial Dawn. Nor will our promise of the 
complete set be fulfilled for some time yet; for though three 
volumes are now out and a fourth on the way, I purpose several 
more, as the Lord shall give grace and strength, in connection 
with the other features of his work entrusted to my care. But 
during those four years we were struggling through an immense 
amount of labor and many draw-backs (all cheerfully 
undergone for the sake of the Lord and his saints), and each year 
we hoped afresh to be able to gather the hours necessary to 
complete the first volume of MILLENNIAL DAWN. And the 
same great Adversary of the truth still hinders each volume-the 
fourth volume being now retarded by these latest agencies of 
Satan-the conspirators. 

Some who have The Three Worlds or the old edition of Day 
Dawn would perhaps like to know my present opinion of them- 
whether I still think them profitable books to loan to truth- 
seekers. To this I reply, Certainly not; because the very immature 
views of God's truth therein presented fall far short of what we 
now see to be God's wonderful plan. Things which are now clear 
as noonday were then cloudy and mixed. The distinctions 
between the perfect human nature to which the obedient of the 
world will be restored during the Millennium, and the divine 
nature to which the little flock, the sacrificing elect of the Gospel 
age, are soon to be exalted, were then unnoticed. All now so 
clear was then blurred, mixed and indistinct. Neither had we then 
seen the steps or planes, shown upon the Chart of the Ages, 
Millennial Dawn, Vol. I, which have assisted so many to 
distinguish between justification and sanctification, and to 
determine their present standing and relationship to God. 

And the time reckonings which those books present, lacking 
point and leaving the reader in doubt as to what the author is 
attempting to prove by them, tend only to confuse the mind and 
to give the impression that time prophecies are merely clues and 
serve no definite purpose or object. Hence, I Answer— most 
decidedly, I would not recommend nor use either of those books 
to-day. Once I was much less careful about what I circulated or 

commended, but I am learning every day to be more careful as to 
what sort of food I put before any of the Lord's hungry sheep. 
The Lord has taught me that it is a responsible matter to be a 
teacher, even to the extent of circulating a book or a paper. Even 
Food for Thinking Christians (now also out of print), I no longer 
commend because it is less systematic and therefore less clear 
than later publications. 

Another chapter in our experience needs to be told, as it marks 
another shaking and sifting. Mr. A. D. Jones proposed to start a 
paper on the same line as the WATCH TOWER, to republish 
some of the simpler features of God's plan and to be a sort of 
missionary and primary teacher. Knowing him to be clear on the 
subject of the ransom, I bade him God speed and introduced a 
sample copy of his paper, Zion's Day Star (now for some years 
discontinued), to our nearly ten thousand readers-only, as it soon 
proved, to stumble some of them into rank infidelity and others 
into the rejection of the ransom; for though the Day Star for a 
few months steered a straight course and maintained the same 
position as the Tower with reference to the ransom, and for the 
same reason refused the no-ransom articles sent for its columns 
by Mr. Paton, yet within one year it had repudiated Christ's 
atoning sacrifice, and within another year it had gone boldly into 
infidelity and totally repudiated all the rest of the Bible as well as 
those portions which teach the fall in Adam and the ransom 
therefrom in Christ. 

All this meant another strain, another sifting, another cutting 
loose of friends, who erroneously supposed that our criticisms of 
the false doctrines were prompted by a spirit of rivalry, and who 
did not so soon see whither his teachings were drifting, nor how 
great the importance of holding fast the first principles of the 
doctrines of Christ-how Christ died for our sins and rose again 
for our justification. 

This brings the history down close enough perhaps to the present 
time; but we want to put you all on notice that the shaking and 
sifting process, so far from being over and past, is bound to 
progress more and more until all have been tried and tested 
thoroughly. It is not a question of who may fall,but of "Who 
shall be able to stand?" as the apostle puts it. And we have need 
again to remember the admonition, "Let him who thinketh he 
standeth (who feels very confident, as did Peter when he said 
v Lord, though all deny thee, yet will not I') take heed lest he 

This doctrine of another way of salvation (and salvation for all, 
too) than by the cross of Christ, is not only the error which is, 
and has been since 1874, sifting all who come into the light of 
present truth, but it is the trial that is to come upon the whole of 
so-called Christendom to try them. (Rev. 3:10.) It is already 
spreading among all classes of Christian people, especially 
among ministers of all denominations. The number who believe 

that Christ's death paid our sin-penalty is daily getting smaller, 
and before very long 


there will be a regular stampede from the doctrine of man's fall 
in Adam and his ransom from that fall by "the man Christ 
Jesus." (1 Tim. 2:5,6.) As the Psalmist prophetically pictured it, 
a thousand will fall to one who will stand.-Psa. 91:7. 

The time has come for each one to declare himself boldly. He 
who is not for the cross and the ransom there effected is against 
it! He that gathereth not scattereth abroad! He who is silent on 
this subject, when it is being assailed by foes on every hand, 
whether it be the silence of fear, or of shame, or of indifference, 
is not worthy of the truth, and will surely be one to stumble 
quickly. He who from any cause sits idly by, while the banner of 
the cross is assailed, is not a soldier of the cross worthy of the 
name, and will not be reckoned among the over-comers who 
shall inherit all things. And God is permitting these very siftings, 
in order to sift out all who are not "over-comers," and to test and 
manifest the little flock, who, like Gideon's final army, will, 
though few, share the victory and honors of their Captain in 

Are you prepared for the issue, dear brethren and sisters? The 
armor of truth has been given you for some time past; have you 
put it on? have you made it your shield and buckler? your 
defense against all the wily arts of the evil one? 

Do not be deceived by the agents he often makes use of. In this 
he will be as cunning as in his presentation of the deceptive 
misrepresentations of truth, making unwitting use of many a 
weaker brother, and to some extent of every stumbling and 
deceived one, to spread farther the infection of false doctrine. 
And while every child of God should take earnest heed, that he 
prove not an occasion of stumbling to any, we cannot doubt that 
every one, through some instrumentality, will be assailed. 

Aptly indeed did the Prophet liken it to a pestilence. (Psa. 91:6.) 
A pestilence spreads because people are in a physical condition 
which renders them susceptible to disease. Physicians say that 
those whose systems are in good, healthy order are in little 
danger of any disease. So it is with a spiritual pestilence: it will 
flourish not only because all will be exposed to it who have not a 
clear intellectual appreciation of the doctrines of Christ, but from 
another cause also. Out of the heart are the issues of life, and 
most needful of all to be in right condition is the heart. How is 
your heart? is it proud, boastful, independent, self-conscious and 
self-willed? If so, take care; you will be very liable to this 
epidemic, no matter how far from it you may seem to be. Pray 

"A heart resigned, submissive, meek, 
The dear Redeemer's throne, 
Wire re only Christ is heard to speak, 
Where Jesus reigns alone. " 

With such a heart you are safe. In meekness and lowliness, you 
will never think of redeeming yourself from the condemnation 
that you inherited through Adam, by sacrificing present sinful 
desires, but you will flee to the cross, where God himself opened 
the fountain for sin and uncleanness, present as well as past. 


We presume that it will offend some, though it is not designed to 
offend any. It is written for the defense of the meek against the 
sophistries of error. "Who shall ascend into the hill of the Lord 
(into the Kingdom offered)? or who shall stand in his holy place? 
He that hath clean hands and a pure heart (who is diligently 
fashioning his life after the principles of holiness); who hath not 
lifted up his soul unto vanity (who cultivates no earthly 
ambitions or pride, but patiently waits for the glory to follow the 
course of present self-sacrifice), nor sworn deceitfully (ignoring 
or despising his covenant with God): He shall receive the 
blessing of the Lord (the Kingdom glory and joint-heirship with 
Christ), and righteousness (perfection-full deliverance from 
present infirmities, etc.) from the God of his salvation." (Psa. 
24:3-5.) "Seek righteousness, seek meekness: it may be ye shall 
be hid in the day of the Lord's anger (in this "evil day'-this day 
of snares and pitfalls and flying arrows and destructive 
pestilences)." "Watch and pray, that ye enter not into 
temptation"-that "your minds be not corrupted from the 
simplicity that is in Christ." Let all the meek fully awake to the 
trial of the hour; and while many are putting stumbling blocks in 
the way of the "feet" of the body of Christ, let each soldier of the 
cross be vigilant, not only to stand, but to assist others-bearing 
up the "feet." -Psa. 91:11,12 


It is proper here to state that in the article foregoing, A 
Conspiracy Exposed, we used the term "brother" with reference 
to the conspirators in deference to our readers. We have not 
recognized these men as "brethren" since we discovered their 
deeply laid and murderous plan for the assassination of my 
character. But we could not expect our readers to cut them off 
from fellowship until they too had seen the evidence of their 
terrible fall. 

While ready and anxious to forgive and, so far as possible, forget 
their great sin if repented of, I have little hope that any of them 
will repent. If it were a blunder of the head, we might have hope; 
but it seems like a disease of the heart, which has been 
developing for years. 

Their reaping will correspond to their sowing. The fruitage of 
their malice, envy and misrepresentation will surely be a 
whirlwind of evil, which will damage others as well as 

What can be expected from such men, actuated by such a spirit? 
Grapes cannot be gathered from thorn-bushes. The Voice of the 
Reaper may indeed "gather out of his Kingdom the things 

which offend and them that do iniquity;" but the Voice of the 
Good Shepherd will lead the true sheep,-a stranger they will not 
follow. "The Lord knoweth them that are his," and no man can 
pluck them out of his hand;-they "shall never fall. "-John 10:28; 
2 Tim. 2:17-21; 2 Pet. 1:5-11. 


Tower Publishing Co., Allegheny, Pa. 




Dear Friends, we are met together as a company of the Lord's 
people-all interested, we trust, in God's great Plan of Salvation- 
THE PLAN OF THE AGES. From the fact of our presence here 
we assume that all accept the Bible as God's Word. We will 
consider now such portions of the Word as outline the DIVINE 
PLAN OF THE AGES. Our talk on the Plan of God will be 
illustrated by this Chart. The Chart is designed as an aid to the 
mind through the eye in grasping the subjects to be presented. 

We believe in the old theology of the Lord and the Apostles and 
Prophets. We have no new thing to present to you-no plan or 
theory of our own; and we do not wish you to receive anything 
that the speaker says simply because he has said it,but because 
he has shown it to you in the Word of the Lord. Much that we 
have to say we trust you will recognize as old and familiar truths, 
while some things will be recognized as truths forgotten or 
overlooked or never noticed heretofore; but we believe that all 
will be ready to accept without equivocation whatever shall be 
shown from the Scriptures to be the Word of the Lord-whatever 
has been "written for our learning," as the Apostle suggests.- 
Rom. 15:4 

It is in order that we may be "thoroughly furnished" that we are 
told to "search the Scriptures" (John 5:39); and if we wish to be 
wise toward God, we must come as learners and receive the 
instruction which God gives us in His Word, which is "able to 
make us wise unto salvation," with the "Wisdom that cometh 
down from Above." (2 Tim. 3:15; James 3:17,18.) We want to 
put on the "whole Armor of God."-Eph. 6: 1 1 

page 130 









By Express Order, Postal Money Order, Bank Draft, or 
Registered Letter. Foreign only by Foreign Money Order. 


N.B.— Those of the interested, who by reason of old 
age or accidents, or other adversity, are unable to pay, 
will be supplied FREE, if they will send a Postal Card each 
December, stating their case and requesting the paper. 

page 130 


Please accept our thanks for your hundreds 
of letters received recently, and know of our 
hearty appreciation of your sympathy and confidence. 
The fact that you were slow to believe 
an evil report, and that you waited 
patiently for our reply, speaks well for your 
spiritual condition;— "thinketh no evil," being 
one of the fruits of the spirit of Christ, just 
as "evil surmisings" evidence a carnal mind. 
Cultivate in yourselves more and more the 
spirit of the truth you enjoy. So your hearts 
will be in that healthy condition which neither 
breeds a spiritual pestilence, nor is susceptible 
to its contagion from others. 

Our thoughts were more with you than for 
ourselves, we feared for the younger and the 

weaker ones, and prayed for you all,— that 
your faith fail not, and that you cast not away 
your confidence which hath great recompense 
of reward. The letters referred to came as 
answers to our prayers, as assurances that the 
Lord knoweth them that are his and that none 
are able to pluck them out of his hand. Sister 
Tucker's letter came first, and was specially 
acknowledged at the throne of grace. This 
trial by which the great Adversary sought to 
disrupt the Lord's work and scatter the Lord's 
sheep is really drawing the true hearts nearer 
to each other and to the Lord. We realize 
afresh that all things are working together for 
good to them that love God, the called ones 
according to his purpose. The Lord will not 
forget this, your ministry of love toward us. 
(See Heb. 6: 10; 10:32-39.) Even a cup of 
cold water given in the name of a disciple will 
in due time receive a reward from the King. 
Inasmuch as ye did it unto one of the least of 
his disciples, ye did it unto him. 

Please accept this as a reply to your kind 
letters, as we are just now pressed with work, 
cannot conveniently answer each personally. 


We contracted with a first-class painter, 
during his dull season last winter, for one hundred 
copies of The Chart of the Ages on cloth, 
five feet long, mounted on a spring roller, 
suitable for little parlor gatherings. These 
would ordinarily cost about $5.00 each, for the 
painting alone, but by reason of the quantity, 
etc.,— we are enabled to offer them to you at 
$ 1 .50 each, delivered, at your nearest Express 

Please remember that Canadian and all 
other Foreign stamps are useless to us. 

R1647:page 131 

VOL. XV. MAY 1 & 15, 1894. NOS. 9 & 10. 


"And when he putteth forth his own sheep, he goeth 
before them, and the sheep follow him; for they 

know his voice. And a stranger will 
they not follow, but will flee from him; 
for they know not the voice of 
strangers."— John 10:4,5. 

IN the days of our Lord's first advent, as today, 
there were many widely recognized 
leaders and teachers; and various systems of 
human philosophy claimed the attention of 
thinking men. Among the Jews much uninspired 
teaching was added to the sacred literature 
of the Law and the Prophets, while the 
neighboring Greeks were diligently dealing in 
philosophic speculation and ever seeking something 
new. And now the long expected, but 
generally unrecognized, Messiah of Israel was 
about to introduce a new system of teaching, 
the philosophy and the ethics of a new dispensation 
of divine providence and grace, the 
outgrowth and the antitype of Judaism. 

But the changes were to be so radical and 
revolutionary, and so different from all human 
expectations among either Jews or Gentiles, 
that the Lord realized that its announcement 
would be to the Jews in general a stumbling-stone 
and to the Greeks foolishness, and that, 
under the blinding influence of the prince of 
this world, to the few only would it be manifestly 
the power of God and the wisdom of 
God. (1 Cor. 1:23,24.) And this few he knew 
would be the meek and humble-minded ones 
in Israel. Such he characterized as his sheep, 
sheeplike meekness being the chief trait of 
their character, the same symbol being applied 
also to the Lord himself— "Behold the Lamb 
of God that taketh away the sin of the world." 

Upon the few who had thus far received his 
teaching and become his disciples, as well as 
upon all such subsequently, he desired to impress 
the lesson of meekness and to assure 
them of his tender care over them. Therefore 
he says, "I am the good Shepherd: the good 
shepherd giveth his life for the sheep," etc. 
And no matter how many others might claim 
to be the shepherd, he declared himself to be 
the only true one, and that he would prove it, 
even to the sacrifice of his life for them. 

Again he said, "I am the door: by me if 
any man enter in, he shall be saved, and shall 
go in and out and find pasture." But how 
does this harmonize with that other statement 
—"He that entereth in by the door is the 
shepherd of the sheep?" How could our Lord 
both enter by the door and also be the 
door? In this way: According to God's plan 
of salvation the way of man's recovery from 

death and of his access to eternal life was to 
be legally opened up by a ransom sacrifice; 
and when our Lord Jesus freely offered himself 
to fulfil that requirement of the divine plan, 
he thereby entered the divinely arranged door 
of opportunity to become the Savior of the 
world and the Shepherd of the Lord's sheep. 
He entered the door of the divine plan and 
thus became to us the door of opportunity, the 
way of access to eternal life, and was also 
therefore counted worthy to be the good Shepherd 
to lead the lost flock of humanity back 
to the fold of God, in whose favor is life and 

R1647 : page 132 

at whose right hand there are pleasures forevermore. 

(Psa. 16:11.) He that entered in 

by the way of Jehovah's appointment is thus 

both the door of access to God and the good 

shepherd of the sheep. "To him the porter 

[the holy spirit of God] openeth [the way 

to the sheep]." This opening was done in all 

the various ways which proclaimed him to us 

as the beloved Son of God, in whom the 

Father was well pleased, and our Redeemer 

and Savior— in the testimony at his baptism, 

and again on the mount of transfiguration; in 

the vailed heaven and the rent rocks on the occasion 

of his death; in the fact of his resurrection 

and its testimony by angels and eye-witnesses; 

in the perfect agreement of all the 

prominent features of his life and character 

with the testimony of prophets regarding him; 

and in the authority and character of his 

teaching and the simplicity and purity of his 

character which outshone that of every other 

man, so that even those who did not recognize 

him as the Son of God, declared, "Never 

man spake like this man." 

And the sheep, thus assured, recognize Jehovah's 
Anointed as their shepherd; and thenceforth 
they "hear his voice." "And he calleth 
his own sheep by name [he is interested in 
them, not only as a general flock, but as individuals] 
and leadeth them out." 

While the Lord thus proclaimed himself the 
true shepherd and the only door into the fold 
of God, he characterized all others as strangers, 
false and hireling shepherds, and thieves 
and robbers; for there is none other name 
under heaven given among men whereby we 
may be saved than the name of Jesus. (Acts 4:12.) 
Plato, uninstructed in divine truth and 
blindly groping about with the torch of human 
reason, in seeking to solve the mysteries of 

human life, may at times have struck a chord 
of the divine harmonies with thrilling effect 
upon thoughtful minds; but soon the clash of 
discords broke the spell or led the mind into 
channels of error. So also with Aristotle, 
Socrates, Confucius and other seekers after 
God, before life and immortality were brought 
to light by Jesus Christ. Such men could not 
be classed as false shepherds; for they evidently 
were seeking and following the best light 
they had. Rather, they, or at least some of 
them, were bell sheep which themselves had 
lost the way and were wandering upon the 
mountains, and leading the flocks to the best 
pastures and the purest waters they could find. 
But those who, after light has come into the 
world, and after they themselves have seen and 
realized it, love darkness rather than light, 
and who, instead of pointing men to Christ, 
direct them to the human philosophies of 
Plato, or Darwin, or others— all such merit the 
appellations which the Lord applies to them. 
They truly are thieves and robbers, teaching 
men that they can climb up into God's favor 
and into his fold by some other way than that 
which God hath appointed— through faith in 
the atoning sacrifice of Christ. Such teachers 
are the hireling shepherds to whom the Master 
refers; they have little or no real interest in 
the sheep and seem reckless of their eternal 
interests, their own present advantage being 
always of paramount importance. They want 
to be known as popular leaders and teachers, 
or original thinkers and great philosophers; 
or they are linked with old systems of error 
which furnish liberal remuneration, or at least 
a livelihood which they could not so easily secure 
in any other way. 

Such are the hirelings, whose number in these 
days is legion. And now that the wolf of infidelity 
has boldly made its appearance among 
the sheep, these hireling shepherds are scattering 
in all directions and leaving the sheep to 
wander about alone. Some of these shepherds 
are fleeing away from the old systems and running 
after Darwin and Huxley and Spiritism 
and so-called Christian Science; and many of 
them are industriously endeavoring to dissuade 
the sheep from all faith in the inspiration 
of the sacred Scriptures. Witness the prominent 
cases of Dr. Chas. A. Briggs, Prof. Henry 
Drummond, Dr. Lyman Abbott, Prof. Swing, 
Dr. Smith, and the recent and startling developments 
in the great Chicago University where 
the president, Dr. Harper, and the entire faculty 
and all the students are boldly declaring 

themselves against the divine authority of the 
Bible, and the reliability of its records. The 

R1647 : page 133 

great Parliament of Religions held in Chicago 
last summer was a most remarkable manifestation 
of the disposition of prominent hireling 
shepherds, who sought to attract the attention 
of the sheep to the various heathen philosophies 

R1648 : page 133 

—Buddhism, Brahminism, Mohammedanism, 
Shintoism, Confucianism, and others, 
saying in effect, These, whom we have been 
accustomed to think of as heathen, are really 
about as much Christian as we are, except in 
name. Therefore let us receive them as brethren 
and make common cause with them. And 
the people looked in astonishment upon this 
new departure, scarcely knowing what to think. 
This great movement, as we pointed out in 
our issue of Nov. '93, was a most significant 
feature of present-day tendencies in religious 
circles. And now some of those representatives 
of the heathen religions have returned to 
their homes, and reports have already come 
back from Japan to the effect that at a great 
mass meeting in Yokohama the people were 
gathered to hear the reports from Christian 
America. And the returned Japanese delegates 
told them they had been most agreeably 
disappointed; for instead of having been invited 
to America, as they surmised, to be 
Christianized or perhaps indirectly ridiculed, 
they actually found that the Christians were 
in great doubt themselves about their religion, 
and were eager to learn what the foreigners 
had to say of their religions and what points 
of their philosophies could be engrafted upon 
Christianity. Indeed, they pointed to America 
as a hopeful field for the propagation of 
their faiths, and mentioned that an influential 
and wealthy convert had been made during 
the sessions of the Parliament. Thus the hireling 
shepherds are bewildering, confusing and 
scattering many of the timid sheep who are 
not sufficiently attentive to the voice of the 
good Shepherd which speaks through his inspired 

Yet only the wayward and heedless sheep 
can be harmed and scattered by these things. 
The obedient, trusting sheep will all be tenderly 
cared for by the good Shepherd, to whose 
voice they hearken and the softest tones of 

which are familiar to their ears. There are 
really, we thus see, two classes of the sheep, as 
the Lord indicates— the obedient ones just described, 
who are easily led by the voice of the 
Shepherd, and a more listless and somewhat 
wayward class who need some driving and guiding 
with the crook. The former are the sheep 
of this flock referred to in verse 16, while the 
latter are those "other sheep" whose number 
shall also be greatly augmented, when, by and 
by, the knowledge of the Lord shall fill the 
earth as the waters cover the sea— i.e., during 
the Millennial reign of Christ— when there will 
not be conflicting voices seeking to drown the 
voice of the good Shepherd. 

Nor need we be surprised at the exceedingly 
small number who now diligently hearken and 
obediently follow the Shepherd's voice; for 
the Lord forewarned us it would be only a 
little flock, saying, "Fear not, little flock, it 
is your Father's good pleasure to give you the 
Kingdom." It is a choice flock the Lord is 
selecting now— a flock that needs no driving 
nor coaxing, but who meditate in it day and night. 
The good Shepherd does not propose to drive 
any sheep into his kingdom; and he desires 
for the high office to which he is calling them 
in this age only such as need no driving, and 
who gladly follow him through evil and through 
good report. "And when he putteth forth his 
own sheep, he goeth before them [to lead, and 
not behind them to drive], and the sheep follow 
him; for they know his voice." 

Of the sheep of this flock the Master says, 
"My sheep hear my voice, and I know them, 
and they follow me,. ..and they shall never 
perish, neither shall any pluck them out of my 
hand. My Father, which gave them me, is 
greater than all; and no man is able to pluck 
them out of my Father's hand." (John 10:27-29.) 
How blessed is the assurance of heavenly 
guidance and protection now to all the 
sheep of this flock, the truly consecrated and 

"And a stranger they will not follow, but 
will flee from him; for they know not the 
voice of strangers." If the stranger come 
with enticing words, saying, Let me show 

R1648 : page 134 

you a broader salvation than that you have 
learned from the apostles and prophets to hope 
for; that eternal salvation is to be universal, 
and that not one of God's creatures shall ever 
perish, the true sheep says, That sounds very 

benevolent, and yet it has not the ring of the 
Shepherd's voice in it; for he tells us of 
"wolves in sheep's clothing" and of "vessels 
of wrath fitted to destruction" and warns 
against "presumptuous sins" and of a possible 
destruction for all wilful sinners and "whosoever 
loveth and maketh a lie," and plainly 
says that the devil and those following him 
shall be destroyed. (Rev. 21:8; Matt. 25:41; 
Heb. 2: 14.) No, this voice that prophesies 
smooth things, contrary to the Word of God, 
is not the voice of the good Shepherd. 

If he come again with a show of logic and 
of worldly wisdom (which is foolishness with 
God) and says— Let me show you a more 
reasonable way of salvation than by the barbarous 
Bible method of an atoning sacrifice; 
viz., a salvation by a process of evolution and 
the survival of the fittest, according to which 
theory there was no original human perfection, 
no fall, and consequently no necessity for a 
ransom sacrifice— the sheep says, No, I cannot 
receive this teaching; for the voice of the 
good Shepherd tells me there is no other way 
than the one he opened up for us by freely 
offering up his life on our behalf, and I am 
not prepared to begin at the first chapter of 
Genesis and reconstruct the whole Bible after 
your theory. 

Then he hears other voices declaring that 
the unalterable purpose of God is the eternal 
torment of a very large majority of his human 
creatures; some even declaring that such has 
been God's purpose, determined long before 
man's creation. No, says the true sheep, 
I cannot think that of God: though I cannot 
understand all your reasonings, nor fully combat 
your doctrine with the Scriptures, I surely 
cannot credit such a slander on my Heavenly 
Father's name; but this I do know— that 
"the Judge of the whole earth will do right," 
and so I will trust him where I cannot trace 
him, and wait for further light. 

Such is the attitude of all the true sheep; 
and such being their attitude, God is both able 
and willing to shield and protect them under 
all circumstances and at all times; and the 
good Shepherd of his appointment shall lead 
them into green pastures and beside the still 
waters. They shall be abundantly fed with 
the "meat in due season,"— with the spiritual 
food so necessary to their life and to their 
growth and development; and such temporal 
things as are needful will not be withheld. 
Truly we can say with the Psalmist, "I have 
never seen the righteous forsaken, nor his seed 

begging bread." 

While all the true sheep of this flock may indeed 
rejoice in the loving care of the good 
Shepherd, it is also a further cause for rejoicing 
that all the other sheep now lost and 
wandering, and blinded by the god of this 
world and misled by other voices, are also to 
be sought out and found and rejoiced over 
when the Lord, in his own good time, shall 
spread "a feast of fat things and of wines on 
the lees well refined." And then there shall 
be one fold and one Shepherd. 

Though only a "little flock" is now recognized 
as the Lord's sheep, there shall by 
and by be a mighty host (John 10:16); and 
the redeemed of the Lord shall go forth with 
songs and ever lasting joy upon their heads. 
Glorious plan of salvation! how worthy it is 
of the character of our God! 

R1648 : page 134 


"Before she travailed she brought forth; before her pain 
came she was delivered of a man-child. Who hath 
heard such a thing? who hath seen such things? 
Shall the earth be made to bring forth in one day? 
or shall a nation be born at once? for as 
soon as Zion travailed she brought forth 
her children."— Isa. 66:7,8. 

THE name "Zion" was anciently applied 
to a prominent hill of Jerusalem, generally 
regarded as the south-western and highest of 
those on which the city was built. It included 
the most ancient part of the city with the 
citadel; and, being first occupied for a palace, 

R1648 : page 135 

it was called "the city of David." (2 Chron. 5:2.) 
It was also called the "holy hill," or 
"hill of the sanctuary." (Psa. 2:6), being the 
original site of the tabernacle, pitched by 
David for the reception of the ark. 

By the prophets the name was often put for 
Jerusalem itself, and also for its inhabitants, 
sometimes called sons or daughters of Zion. 
It was also used in a wider sense, as was Jerusalem 
also, to signify the entire nation of Israel. 
And since fleshly Israel was typical of 

spiritual Israel, the Gospel Church, the symbolism 
applies with still deeper significance to 
the Gospel Church, which term, throughout 
the Gospel age, included the entire body of 
professed Christians, all of whom are on probation 
for full membership in the Church triumphant 
—the true Church, the Zion of the 
future, and the true Zion of the present age, 
the elect "little flock" to whom it is the Father's 
good pleasure to give the Kingdom. In 
the symbolic application of the term we must 
therefore judge from the character of the 
prophecy whether the reference is to the fleshly 
or to the spiritual house of Israel, or to 
both; or, if to the latter, whether it applies in 
its broadest sense to the nominal gospel church, 
or to the elect little flock, the only true Church 
in God's estimation. 

The symbolic travail, in the above prophecy, 
is a reference to the great time of trouble— 
the travail that is to come upon the nominal 
gospel church, great "Babylon," from which 
some are to be counted worthy to escape. 
(Luke 21:36.) This is indicated by the preceding 
verse which locates the time of this 
prophecy as synchronous with that wherein is 
heard "a voice of noise [confusion] from the 
city" (Babylon), and "a voice [of truth and 
warning] from the temple" (the elect little 
flock of consecrated and faithful ones), and "a 

R1649 : page 135 

voice of Jehovah that rendereth recompense to 
his enemies"— in the great time of trouble. 

The travail that is coming is to be upon 
nominal Zion— "Christendom," "Babylon;" 
and it will be a great and sore affliction— "a 
time of trouble such as was not since there 
was a nation." But the marvelous thing the 
Prophet here has to record is that a man-child 
is to be born out of Zion before this travail 
comes. This is a striking reference to the 
fact, elsewhere clearly taught, that the ripe 
wheat of the Gospel Church is to be separated 
from the tares, that they are to be exalted and 
glorified before the burning, the consuming 
trouble, shall come upon the latter. This 
man-child is, therefore, the little flock— the 
true Zion in God's estimation, the body of 
Christ; as it is written, "There shall come out 
of Zion [the nominal gospel church] the deliverer 
[the Christ, Head and body], and shall 
turn away ungodliness from Jacob [the fleshly 
Israel or Zion]."— Rom. 11:26. 

This is the man-child that is to bless all the 

families of the earth. (Gen. 28:14; Gal. 3:16,29-) 
The birth of the man-child is the first 
resurrection. Blessed and holy are all they 
that have part in the first resurrection. Such 
are now begotten of God by the Word of 
truth, and quickened by the holy spirit (Jas. 1:18; 
Eph. 2: 1 ; Rom. 8: 1 1), and in due time 
—before the travail— they will be born in the 
glorious likeness of Christ. The birth of this 
man-child began over eighteen hundred years 
ago with the resurrection of Christ Jesus. 
There the head of this body of Christ came 
forth; and as surely as the head has been born, 
so surely, shall the body come forth. "Shall 
I bring to the birth, and not cause to bring 
forth? saith the Lord: shall I cause to bring 
forth and shut the womb? saith thy God." 
(Isa. 66:9.) Ah, no: "the man-child," the 
Christ complete, the Great Deliverer, shall 
come forth. 

Yet "who hath heard such a thing? who 
hath seen such things?" for not only shall the 
body of Christ, the true overcoming Zion, the 
"holy nation, the peculiar people," be delivered 
out of nominal Zion, before the travail; 
but when she travails a great company of other 
children will be born. This is the great company 
described in the Apocalypse as coming 
up out of the great tribulation, having washed 
their robes and made them white in the blood 
of the Lamb. (Rev. 7:14.) The body of Christ, 
the man-child, born before the travail, will be 
composed of those who heard and obeyed the 
call, "Come out of her, my people," etc. 

R1649 : page 136 

(Rev. 18:4), and who were counted worthy 
to have part in the first resurrection; while the 
many children born through the great tribulation 
will be those believers in nominal 
Zion, Babylon, who have allowed themselves 
to become measurably intoxicated by the spirit 
of Babylon, the spirit of the world, and who, 
therefore, are not quick to discern and prompt 
to obey the voice of the Lord in this harvest 
time. They fail to see that it is harvest time, 
and consequently fail to understand the separating 
work which the sickle of present truth is 
accomplishing, regarding those servants of God 
who wield it as enemies, and hence as opposing 
them and the Lord whom they serve. 

The great tribulation or travail that is coming 
upon nominal Zion is the only thing that 
can convince such as these— and they include 
a large number of believing children of God, 

whose manner of life is righteous and generally 

circumspect, but who are nevertheless worldly-minded, 

and who are not rendering themselves 

a living sacrifice to God, following him through 

evil and through good report, and meekly 

bearing the reproach of Christ. They have 

respect to men's opinions, traditions and plans, 

and fail to fully submit themselves to the will 

and plan of the Lord. And only when they 

behold the wreck of nominal Zion— Christendom, 

Babylon— will they realize its gross errors 

and be delivered from them and it. 

"Behold," says the Prophet, "I lay in Zion 
a stumbling-stone and Rock of offence; and 
whosoever believeth on him shall not be 
ashamed." (Rom. 9:33; Isa. 8:14,15; 28:16.) 
That stumbling-stone is the doctrine of redemption 
through the precious blood of Christ. 
At that stone the fleshly Zion stumbled, and 
so now the nominal spiritual Zion is stumbling 
at the same stone; for it was to be "a stone 
of stumbling and a rock of offense to both the 
houses of Israel"— the fleshly and the spiritual. 
The elect little flock of overcomers do not so 
stumble, but recognize this as the chief corner-stone 
of the true Zion, remembering the words 
of the Prophet, "Behold I lay in Zion a chief 
corner-stone, elect, precious; and he that believeth 
on him shall not be confounded. Unto 
you, therefore, which believe [in Christ as 
your Redeemer, who bought you with his 
precious blood] he is precious; but unto them 
which be disobedient, ...the same is made 
...a stone of stumbling and a rock of offence, 
even to them which stumble at the word, being 
disobedient; whereunto also they were appointed" 
(1 Pet. 2:6-8); for God does not 
propose to deliver his Kingdom unto any of 
the disobedient. They need the fiery trial of 
the coming tribulation to bring them into a 
proper attitude before God; and hence must 
come up through the great tribulation. 

While those who are truly begotten of God 
and who have been quickened by his spirit to 
the new spiritual life, and who are faithful in 
fulfilling their covenant of entire consecration 
as living sacrifices unto God, may well rejoice 
in hope of the first resurrection, and of being 
born before the travail upon nominal Zion, it 
is also a cause for rejoicing that many of the 
weaker children of God, now stumbling with 
nominal Zion, will, nevertheless, by and by 
be recovered and saved so as by fire (born) 
through the great tribulation (travail), in 
which nominal Zion shall expire, but from 
which they shall come forth. 


"Rejoice ye with Jerusalem, and be glad 
with her, all ye that mourn for her." "Behold, 
I create Jerusalem a rejoicing and her people 
a joy. And I will rejoice in Jerusalem and 
joy in my people, and the voice of weeping 
shall be no more heard in her, nor the voice 
of crying. "-Isa. 66:10; 65:18,19. 

This call to rejoice with Jerusalem immediately 
follows the prophetic announcement of 
the birth of Zion, the terms Zion and Jerusalem 
being used here interchangeably. The 
birth of Zion, the exaltation of the body of 
Christ to kingdom power and glory, will indeed 
be cause for rejoicing on the part of all people; 
for it is for this exaltation and manifestation of 
the sons of God that the whole creation waits, 
groaning and travailing together in pain until 
now.— Rom. 8:22,23. 

When the true Zion is thus exalted, then will 
follow the great work of the Kingdom. The 
travail upon nominal Zion immediately succeeding 

R1649 : page 137 

will quickly liberate the true children 
of God still in her, and they shall come forth 
to larger views and higher principles, and to 
develop rapidly into nobler characters. The 
rule of the iron rod will quickly subdue all 
things, completely breaking up the whole present 
social fabric and accomplishing the leveling 
process which will make ready for the 
peaceful reign of righteousness. 

Then the great Millennial reign of righteousness 
will begin, when every man will have a 
full, fair opportunity to win eternal life by faith 
and obedience. And no man's opportunity 
will be less than a hundred years; though if 
he wastes all of that time without taking any 
steps toward reformation, he will be considered 
unworthy of life and will be cut off in the 
second death. (Isa. 65:20) But the obedient 
shall eat the good of the land (Isa. 1:19): 
"They shall build houses and inhabit them 
[There will not be so many houses to let in 
those days probably, but more improved and 
cultivated homesteads in which the owners 
shall take pleasure and comfort]; and they 
shall plant vineyards and eat the fruit of them. 
They shall not build and another inhabit; they 
shall not plant and another eat: for as the days 

of a tree are the days of my people ["They 
shall renew their strength"— Isa. 40:31]; and 
mine elect [all the faithful and obedient then] 
shall long enjoy the work of their hands. They 
shall not labor in vain, nor bring forth for 
trouble; for they are the seed [the children] 
of the blessed of the Lord [the Church] and 
their offspring with them." 

"And it shall come to pass that before they 
call I will answer, and while they are yet speaking 
I will hear"— so near will the Lord be, so 
mindful of all their interests. 

"The wolf and the lamb shall feed together 
[The reference here may be to men formerly 
of wolf-like or lamb-like character, or to animals, 
or to both— the expression signifying in 
any case a reign of peace]; and the lion shall 
eat straw like the bullock, and dust shall be 
the serpent's meat [—another expression similar 
to, "His enemies shall lick the dust," 
signifying the destruction of the serpent, or 
rather of Satan whom the serpent symbolizes]. 
They shall not hurt, nor destroy, in all my 
holy mountain [Kingdom], saith the Lord."— 
Isa. 65:21-25. 

Thus the birth of the true Zion will be cause 
for rejoicing among all who truly love righteousness: 
for, though it will first dash in pieces 
all their long cherished hopes, it is the dawn 
of real hope for all the world. It will humble 
all their pride, despoil them of all their cherished 
possessions and what they have come to 
esteem their rights, break down all their boasted 
institutions, civil, social and religious, and 
completely wreck all their order and all hope 
until they begin to see hope in the new order 
of things inaugurated by the Kingdom of God. 

Yes, rejoice with Jerusalem, Zion, and be 
glad with her, all ye that love her, as well as 
all ye that mourn for her now and try to dissuade 
her from her course, not seeing the prize 
at the end of her life of faithful self-sacrifice; 
for soon her glory will appear, not only to her 
own exceeding joy, but also to the joy and 
blessing of all the families of the earth. 

R1650 : page 137 

"If a man therefore purge himself from these, he shall 
be a vessel unto honor, sanctified and meet for the 

Master's use, and prepared unto every good work."— 2 Tim. 2:21. 

IT is important to notice that this instruction 
is given, not to the world, but to the 
Church— to those who are believers in Christ 
and who are consecrated to him and desirous 
of being used in his service. If the counsel 
were given to worldly people, no such incentive 
would be held out; for such have no ambition 
to be in the Lord's service. The world 
can better appreciate such maxims as, "Honesty 
is the best policy," etc.; for temporal 
good is all they seek. Yet it is indeed a good 
thing for worldly men to purge themselves of 
evil dispositions and practices. Moral reforms 
are always commendable as steps in the right 
direction, and we are always glad to see worldly 
men trying to break away from the bondage 

R1650 : page 138 

of bad habits— from the drink habit and from 
lying, profanity and other vices. 

But such purging from the filth of the flesh 
can never render such vessels fit for the Master's 
use. With all their efforts at cleansing 
they are still unclean, and the Lord desires 
clean vessels for his use. It is only when, by 
faith, we are plunged in the cleansing blood 
of our Redeemer that we are clean and acceptable 
to God. 

"There is a fountain filled with blood 

Drawn from Immanuel's veins; 
And sinners plunged beneath that flood, 
Lose all their guilty stains." 

But having been thus reckonedly cleansed 
from sin and clothed in the pure robe of 
Christ's righteousness, it is all-important that 
we strive to make this reckoned righteousness 
an actual thing to the extent of our ability; 
for only so can we prove ourselves worthy of 
the imputed righteousness. It is purely of divine 
grace that we are reckoned of God as 
righteous, before we have actually become so. 
Seeing in us the desire to be righteous and the 
effort to be so in his appointed way, God, accepting 
the will for the deed, reckons us righteous 
now, and treats us as sons, since we have 
been redeemed from the curse and have accepted 
this gracious provision for reconciliation. 

If, however, after being thus reconciled to 
God and reckoned righteous, our course of 
conduct proves that we no longer love righteousness; 
if we do not endeavor to make the 
reckoned righteousness an actual thing by a 
constant endeavor to purge out the old leaven 

of sin; if we are content to let it remain and 
to work in us, and if we neglect to strive 
against it, then we are proving by such a 
course that our love of righteousness is growing 
weaker, and we are proving our unworthiness 
of the Lord's gracious reckoning in our favor. 
But if, on the contrary, we are striving daily 
to purge out the old leaven of sin,— not merely 
working it down occasionally and allowing it 
again and again to ferment and disturb the 
whole spiritual being and to endanger its complete 
souring and spoiling,— but purging it 
out by constantly resisting it, cleansing our 
thoughts, words and deeds with the truth, 
and cultivating the blessed fruits of the spirit 
of love, joy and peace, then indeed, as the 
Apostle affirms, we shall be vessels meet for the 
Master's use. 

And not only so, but the Lord can honor 
such vessels because they honor him: they fairly 
represent him and his cause. If they are 
meek and humble-minded, not inclined to 
think of themselves more highly than they 
ought to think, but to think soberly, the Lord 
can exalt them to positions of trust and honor 
without injury either to themselves or to the 
cause; and thus they are more and more sanctified 
and prepared for every good work. 

Let as many, therefore, as would be honored 
and used of the Master now and hereafter— as 
many as have this hope in them— seek to purify 
themselves, to purge out the old leaven of 
sin. In the language of another forceful illustration, 
let us endeavor to war a good warfare 
against the world, the flesh and the devil. 
And be assured that in these duties we have 
the work of a lifetime; and even at its close 
we will still find the necessity for the robe of 
Christ's righteousness to cover our remaining 
deformities of character. 

While the purging here spoken of has reference 
to the general cleansing from all sin and 
uncleanness, the Apostle had special reference 
on that occasion to purging from a disposition 
to hearken to false doctrines of those who 
would subvert the faith of the Church. His 
counsel is to avoid foolish questions and strife 
about words to no profit, to shun profane and 
vain babblings which increase only unto more 
ungodliness, which savor more of bombast and 
self-exaltation than of truth and godliness, and, 
on the contrary, to study to show ourselves approved 
unto God, workmen that need not be 
ashamed, rightly dividing the Word of truth. 

There is much significance in that word 
"study;" and only the studious find the narrow 

way to the divine approval and acceptance. 
Study to show thyself approved— study 
the doctrine, study your course of conduct, to 
keep it in harmony with the doctrine. Study 
how to promote the peace and prosperity of 
Zion, and how to shield yourself and others 
from the missiles of error and from the poison 
of an evil, worldly spirit. Study to perform 

R1650 : page 139 

the duties of a faithful soldier of the cross- 
trie seemingly insignificant, as well as the 
bravest and noblest deeds. A soldier has 
many seemingly trivial duties to perform; and 
he is as really doing his duty as a soldier when 
he is polishing his armor, foraging, cooking his 
meal, cleaning camp, clearing the way or building 
bridges for the army to pass as when he is 
fighting the enemy. All such necessary incidental 
work is entirely compatible with his 
commission as a soldier, and is not to be considered 
"entanglements" or hindrances. And 
these things cannot be avoided or carelessly 
done without a measure of unfaithfulness. 

So with the Christian soldier. The routine 
of life, house-work, daily toil, any and everything 
incidental to a proper and honest provision 
of "things needful" for ourselves and 
those dependent on us for support, as well as 
provision for the prosecution and care of the 
Lord's work,— all this is a proper part of our 
engagement as soldiers of the Lord. The 
Apostle Peter was as truly serving the Lord 
when catching the fish from whose mouth he 
got the coin wherewith to pay the Lord's taxes 
and his own, as when proclaiming, The Kingdom 
of God is come nigh unto you. The 
Apostle Paul was as truly a soldier of the cross 
and doing his proper work as such when making 
tents (rather than be chargeable to any) 
as when he preached Jesus and the resurrection 
at Mars hill. Whatever is done with a view 
to the glory of our Lord, the Captain of our 
salvation, or for the benefit of any of our 
fellow-soldiers, or for our own preparation for 
this warfare, or in the discharge of obligations 
which our Captain has recognized and approved, 
—this is proper work for us as soldiers, and 
not entanglement in the affairs of this life. 

But the Christian soldier must study to perform 
even the commonest duties in a manner 
creditable to his calling. Nor must he permit 
himself to become entangled with other 
things which do not relate to his duties as a 
soldier, and thus to be side-tracked. For instance, 

if a soldier knowing how to repair 
watches were to divert his attention from his 
regular duties, neglect his camp and battle 
duties, and the commands of his Captain and 
the proper work of a soldier to acquire some 
extra compensation by this means, he would 
be an unfaithful soldier. And so the Christian 
who turns aside to seek some personal, 
temporal advantage, to the detriment of his 
duties as a soldier, is likewise, to some extent, 
an unfaithful soldier and likely to be drawn 
out of the ranks entirely. 

Study to show thyself approved. Study the 
Word. Study yourself that you may become 
well acquainted with yourself— that you may 
know your talents for service and in what directions 
they lie, and your weak points and 
how they may be guarded against; that you 
may know both your abilities and your shortcomings. 
Then study to avoid error and to 
shun all foolish questions and profane and vain 
babblings. Remember that only the foundation 
of God standeth sure, and that all other 
foundations are worthless and all other theories 
must come to naught. But "The foundation 
of God standeth sure, having this seal, 
The Lord knoweth them that are his. And 
let every one that nameth the name of Christ 
depart from iniquity." 

And if any man desire honor from God, 
let him not fail to seek it in God's appointed 
way— along the pathway of humility; 
for the Lord giveth his favors to the humble. 
If you would be a vessel fit for the Master's 
use and a vessel of honor, humble yourself under 
the mighty hand of God and he will exalt 
you in due time. Do not be in a hurry about 
it either; but whatsoever thy hand findeth to 
do, do it with thy might, beginning and ever 
continuing to cleanse your earthen vessel, 
that it may be fit for the Master's use. 

R1650 : page 139 


We have received 99 reports of celebrations of 
our dear Redeemer's death, upon its last anniversary, 
April 19th. These gatherings were of 
course small,— the Allegheny meeting, at 
which about 160 were present, being the largest; 
while New York and Brooklyn meetings 

R1650 : page 140 

consolidated report a larger than usual attendance 
—eighty-five, Chicago (two meetings), 
Des Moines, Altoona, Boston, Baltimore and 
Philadelphia followed in order, down to the 
threes and twos and even the solitary ones. 

All the gatherings report blessed seasons of 
communion, though marred in some instances 
by a knowledge of the great trial which the 
adversary has brought upon the Church, as 
explained in our Extra edition, of April 25th. 
All this, however, only deepened the impressiveness 
of the impressive occasion. 

The conduct of some who learned of the 
trial and who, though sorely grieved and perplexed 
by it, kept it from others and made 
them subjects of prayer, that their faith might 
not fail when the storm of trial should reach 
them, was indeed a beautiful manifestation of 
the spirit of Christ, in which we greatly rejoice. 
And thus we are made to understand 
more fully that expression of the Apostle Peter 
(1 Peter 1:7): "The trial of your faith, being 
much more precious than of gold," etc. 

The effect of the latest trial and sifting 
seemed to be to draw all our hearts nearer 
together than ever; and the reports show 
that the dear ones assembled in little groups 
poured out earnest prayers to the throne of 
grace on our behalf and on behalf of all the 
members of the body of Christ everywhere. 
These prayers, dear friends, in our case were 
answered. We enjoyed the peace of God 
which passeth all understanding. It ruled our 
hearts while "unreasonable and wicked men" 
did all that they knew how to do to injure and 
distract us— even circulating their slanderous 
circulars amongst our worldly neighbors. 

Appropriate to our feelings, therefore, was 
our opening hymn at the Memorial,— 
"Blest be the tie that binds 
Our hearts in Christian love." 

The meaning of the service was explained— 
we communed with the Lord in prayer and 
meditation, and closed with the hymn, 
"Abide, sweet Spirit, heavenly dove, 
With light and comfort from above." 

R1650 : page 140 


Many who cannot go out into the Colporteur 
work, but who burn with a desire to tell 
the good tidings and show forth the praises of 
him who hath called us out of darkness into 
his marvelous light, inquire— What can we do? 
Can you not help us to use our limited talents 
and opportunities? 

We can only suggest methods of labor;— 
your talents (opportunities, etc.) and your 
zeal must decide to what extent you can or will 
use these or better methods, if you know of 

(1) One good plan is by a systematic distribution 
of Old Theology Tracts. This may 

be done at any time, but especially on Sundays. 
Have slips like No. 14 for the masses 
and larger tracts for the thoughtful and earnest 
looking,— at the hotels, in the parks, etc. 
And a good plan is for several to serve those 
who go toward or return from church service. 
But do not stand near the church building- 
go at least half a block away so as not to appear 
to specially seek their conversion: they 
will take it as an insult and resent it— for "surely 
it is in vain that a net is spread in the sight 
of any bird." 

(2) Another good method is to visit your 
friends and tell them what great things God 
has done for your soul. Speak chiefly of the 
fruits and graces of the spirit and afterward 
about the truths which enlightened and refreshed 
your hearts and brought forth those 

fruits. When you come to speak of the latter 
—the doctrines of God's Word— be very cautious, 
and feed them with "milk" rather than 
"strong meat." Remember the Lord's words, 
to some under similar circumstances, "I have 
many things to tell you, but ye cannot bear 
them now." Remember to ignore yourself in 
telling the blessed tidings. Don't try to shine; 
don't try to impress your hearer with your 
wisdom, your knowledge of Scripture, etc. 
Forget self entirely, and let your whole aim be 
to glorify God and bless your hearer. 

(3) Unless you are very well versed in the 
truth and apt at teaching it, your success will 
lie chiefly in awakening a curiosity and interest 
and then selling or loaning the M. DAWN 

or a specially selected Old Theology Tract. 
The gospel in print is doing many times more 
good than the gospel by voice in the present 
harvest; but the latter introduces and supplements 
well the former and the two together are 
preferable to either alone,— if the spoken gospel 

be spoken with wisdom and to the ignoring 
of the speaker. 

How can you get an opportunity to speak a 
word in season, and to loan the book or tract? 

R1650 : page 141 

We reply that there are several good ways,— 

(a) Select your most consecrated Christian 
friends to begin with, and next any of your 
acquaintances that are inclined to be skeptical. 

(b) When you have done what you can for 
your friends and acquaintances, and when you 
find opportunity to enlarge your sphere of 
labor, attend Methodist Class-meetings, and 
Christian Endeavor meetings, and prayer-meetings 
common to all denominations. Take 

part in these according to the liberty accorded, 
confining yourself within the recognized 
liberties of said meetings in speaking and 
praying. Seek to give no offense; manifest 
the spirit which is from above, which is first 
pure; then "Let your moderation be known 
unto all men." Avoid wrangling; "for the 
servant of God should not strive," but should 
"speak the truth in love." 

Let your light shine before them, the light 
of the spirit of the truth,— the light of a justified 
life, and more, of a sanctified life. Do 
not intrude doctrines, or anything else at their 
meetings, that a large majority present would 
disapprove. Speak on lines of Christian experience, 
etc., in harmony with their rules and 
habits. Leave your doctrinal explanations, 
etc., for private conversation or for an occasion 
specially arranged at which they would be 
agreeable. At these meetings get well acquainted 
with the whole hearted and pure 
hearted— the consecrated or those "feeling 
after God," and let them get acquainted with 
your heart. If they come to take knowledge 
of you that you have been with Jesus and 
learned of him, and that you are truly his 
"brethren," you will then be able to introduce 
to them the precious present truths 
which you can see to be so needful for their 

(c) While always careful not to belie the 
truth, careful not to be mistaken for a member 
in any of the nominal churches, this need not 
hinder any from sometimes attending divine 
worship in any of them, if thus we may do 
more good than in any other way known to us. 
By mingling with them occasionally you may 
have opportunities for speaking a word in 
season and handing a tract or book, that you 

would not otherwise have. 

(d) Study very thoroughly the Chart which 
you find in M. DAWN VOL. I., until you understand 
its every feature and can explain it clearly. 
(See explanation, Chapter xii.) Then you 
might procure one of our new five feet charts 
(See notice page 2), invite in your neighbors 
and friends and explain it to them; and 
when you have callers it may sometimes prove, 
not only of interest and profit to them, but a 
blessing to yourself; for every time we explain 
God's great plan to others we get a fresh blessing 
therefrom upon our own hearts. 

page 141 




R1650 : page 141 

II. QUAR., LESSON VII., MAY 13, EXOD. 1:1-14. 

Golden Text— "Our help is in the name of the Lord. 
Psa. 124:8. 

As preceding lessons showed us how God 
prepared a place for his people in Egypt 
and transported them thither and planted 
them in the best of the land and gave them 
great temporal prosperity during the lifetime 
of all the first generation, we now come 
to view them under another course of instruction 
—this time in the school of adversity. 

In the midst of prosperity they had marvelously 
increased so that the second generation 
filled the land of Goshen; and the 
new king which knew not Joseph, and the 
new generation of Egyptians, too, which 
forgot the gratitude of their fathers toward 
Joseph and the disposition to manifest it in 
favor to his relatives and descendants, began 

to fear lest this prosperous people in their 
midst might some time rise up against them 
or ally themselves with their enemies. Hence 
the decree of the king mentioned in verse 10. 
VERSES 1 1-14 tell the bitter story of their 
oppression, under which they were taught 
valuable lessons of humility and patience, 
of dependence upon God, and of hope for 
deliverance inspired by his precious promises. 
Here, too, their common sufferings 
bound them together as a people, and kept 
them distinct and separate from the Egyptians 

R1651 : page 141 

and consequently from their influence 
in matters of religion, etc. 

But notwithstanding their hard bondage 
the promises of God that they should rapidly 
multiply (Gen. 15:5; 22:17) was being 
fulfilled, so that, from the handful of seventy 
souls that went down into Egypt, there 

R1651 : page 142 

came out, after about three centuries, about 
six hundred thousand men, which implies a 
population of about two millions. 

To those who are able, through a knowledge 
of God's plan, to rise to his standpoint 
in viewing his dealings with his people, 
there is a most manifest exhibition of fatherly 
wisdom and care in this discipline in 
Egypt, as well as in all their subsequent 
leadings. As a wise father, God foresaw 
that too much prosperity would be greatly 
to their disadvantage— tending to pride, ambition, 
independence, self-gratification, self-indulgence, 
indolence; and to assimilation 
with friendly aliens from the commonwealth 
of Israel and the imbibing of their 
idolatrous principles and practices. All this 
was checked and guarded against by the 
bitter experiences of Israel in Egypt, while 
the opposite tendencies were all encouraged. 
And thus also the way was paved for a 
grand exhibition of God's further care and 
wisdom in their timely and wonderful deliverance 
when his purposes for them in 
Egypt had been fully accomplished. 

R1651 : page 142 


II. QUAR., LESSON VIII., MAY 20, EXOD. 2:1-10. 

Golden Text— "I will deliver him and honor him."— 
Psa. 91:15. 

This lesson presents several features of 
divine interposition worthy of very special 
consideration. (1) It calls to mind the 
promise of God to Jacob hundreds of years 
previous (Gen. 46:4)— to bring his posterity 
back to the land of promise, his purposes 
in sending them down into Egypt 
having been accomplished; and now he is 
preparing to fulfil that promise. 

(2) It is another illustration (See also 
Rom. 9: 1 1) of God's elections of certain 
individuals for special services in the present 
life, and the shaping of their course in 
view of that purpose. Like the Apostle 
Paul (Gal. 1:15) Moses seems to have been 
chosen, even before he was born. These 
elections were not unto everlasting life, but 
to a place of service in the present life. 
Though Paul was "a chosen vessel" to 
preach Christ to the Gentiles, he might 
have become "a castaway" (1 Cor. 9:27) 

so far as future honors are concerned. 

(3) It affords another illustration of 
special divine providence in the protection, 
preservation and training of the chosen instruments 
of service. Born under the cruel 

edict of death, that very circumstance was 
divinely overruled for Moses' advantage, 
and through him for that of all Israel: and 
so the wrath of opposing men was made to 
advance the divine plan, instead of to retard 
it, as intended. It was due to this circumstance 
that Moses was brought up in 
all the learning of the Egyptians, and thus 
fitted for his future work as a great leader 
and statesman. 

(4) It shows how God, while working 
out his grand designs on a large scale, is 
not unmindful of the faith and devotion of 
humble individuals who put their trust in 
him. By faith Moses' parents hid him 

three months, and then took him to the river's 
brink and left him alone in the hands 
of God; and confidently trusting him, "they 
were not afraid of the king's commandment." 
-Heb. 11:23. 

(5) It shows how God has respect both 

to the character and to the natural qualifications 

of his chosen instruments. Thus, 

for instance, for the leadership of Israel he 

chose a good man, a godly man, one who 
preferred to suffer affliction with the people 
of God rather than to enjoy the pleasures 
of an Egyptian court, esteeming the 
reproach of Christ greater riches than the 
treasures of Egypt. (Heb. 11:24-27.) But 
for the throne of Egypt at that particular 
time he chose one of very opposite character 
(Rom. 9:17), and thus his purpose was 
wrought out in the fullest exercise of the 
free moral agency of both. 

It is notable also that in choosing Moses 
for his great work as a deliverer and statesman, 
God did not choose a novice, but, on 
the contrary, he chose one of great natural 
ability and gave to him just the kind of education 
he needed for his work— his earliest 
years under the training of godly parents, 
whose instilling of the principles of truth 
and righteousness and whose instructions 
in the hope of Israel, were not without 
their desired effect in all the subsequent 
years of life; then the remainder of forty 
years under the most favorable circumstances 
for learning what the most enlightened 
nation of that day afforded; and then 
forty years in the retirement of domestic 
life, well suited for the mellowing and refining 
of his character and the deepening, 
and enriching of experience. 

And yet in choosing this man of learning 
and ability God, as in the case of the Apostle 
Paul, permitted a thorn in the flesh, lest 

R1651 : page 143 

he should be exalted above measure by the 
honors of his high position. He was slow 
of speech— a diffident, retiring man and not 
at all gifted as an orator. The office, however, 
did not require oratory, and so the charms 
of eloquence were not given— his meekness 
coupled with great executive ability especially 
fitted him for it. A similar course 
of previous training is also very noticeable 
in the case of the Apostle Paul. (See Gal. 1:15; 
Acts 22:3; 26:24.) And the same 
Apostle urges all who would be used of the 
Lord to study to show themselves workmen 
approved unto God.— 2 Tim. 2:15. 

(6) It is also noticeable that for special 
leadership God chooses the few and not the 
many, and more frequently only one at a 
time. There was only one Lord Jesus to 
redeem and restore our lost and ruined race. 
There was only one Paul to lead on in declaring 

the unsearchable riches of Christ to 
the Gentiles, and to leave his rich legacy of 
inspired love to the Gentile Christians of all 
subsequent generations. There was only 
one Moses to lead the hosts of Israel out of 
bondage and to be a father unto them and 
a judge, though there was a host of honored 
co-workers with him— Aaron, Hur, 
Joshua, Caleb, et al. So also in later days 
God has from time to time raised up special 
instruments, amply fitted to serve in 
special emergencies, and to lead in reforms, 
etc.; e.g., Martin Luther, John Knox, John 
Wesley, etc. But in every such case the 
present reward has been persecution. And 
so severe have been the trials and so perilous 
the positions of such men, that nothing 
but their zeal and devotion to the cause and 
its future recompenses could be a sufficient 
incentive to induce them to fulfil their 

In view of these facts, it becomes the 
people of God at all times to carefully observe 
such remarkable evidences of God's 
appointment, and to co-operate with God 
in whatever way he may be pleased to use 
their talents. If any man would be more 
abundantly used of the Lord in his blessed 
service, let him seek first to be fitted for it 
more and more. Let him imitate that beloved 
and honored servant, Moses, in meekness, 
humility, energy and untiring zeal and 
self-sacrificing service of the Lord. But 
the wise steward will seek always to cultivate 
along the lines of his natural abilities, 
and not expect the Lord to work a miracle 
for his advancement, and so waste valuable 
time seeking to develop that which he does 
not by nature possess. True, the Lord could 
work a miracle if he desired to do so; but 
that is not his usual method. Miracles are 
his reserve forces, and are only brought forward 
when the natural means are insufficient 
to accomplish the divine purpose. 

R1651 : page 143 


II QUAR. LESSON IX., MAY 27, EXOD. 3:10-20. 

Golden Text— "Fear them not, for I am with thee."- 
Isa. 41:10. 

When God would deliver Israel, he chose 
for his servant and representative the meekest 
man, Moses. (Num. 12:3.) This disposition 
was necessary not only for the 
task before him, but also because this one 
was to be a type of the great deliverer of 
all mankind from the bondage of sin— "the 
man Christ Jesus," who was "meek and 
lowly of heart;" and also the body of Christ 
which is the Church.— See Acts 3:22,23. 

Moses' humble birth, as one of an enslaved 
race, would naturally incline him to 
humility. And this disposition continued 
with him, even though he became an adopted 
member of the royal family. His subsequent 
boldness and ability as an executive 
were due to the fact that he acted as God's 
agent and representative. This gave that 
beautiful blend to his character, of ability 
with humility. 

It was forty years from the time that 
Moses was born to the time when he first 
essayed to help his brethren and was misunderstood 
(Exod. 2:11-15), and it was 
forty years from that time until he became 
their deliverer. These two equal periods 
seem to be typical of the two ages— the 
Jewish and the Gospel ages, which were 
also of equal length— 1845 years. At the 
end of the Jewish age Christ offered himself 
to Israel as their deliverer, but they refused 
him and he went away. His return 
is due at the end of a like period, at the 
close of the Gospel age. At his second 
presence, during the Millennial age, he will 
deliver all who are "God's people" from 
the bondage of sin under Satan, as Moses 
delivered his people from the bondage of 
Egypt under Pharaoh. 

During Moses' absence he married a Gentile 
wife, and so in the interval between 
Christ's first and second advents he selects 
a wife from among the Gentiles— the Gospel 
Church, the Bride, the Lamb's wife. 

R1652 : page 144 

After the long preparation of his chosen 
instrument— God's time had come to send 

R1652 : page 144 

him, and his servant was ready; and lo, 

from the midst of the burning bush that 

was not consumed, and which forcibly illustrated 

the power of God to preserve and 

use his servant in the midst of fiery trials, 
Moses heard the call of God to become the 
leader of his people out of Egyptian bondage. 
-Verse 10. 

But how could he do it? Moses looked 
at himself and at the magnitude of such an 
undertaking, and feeling his own insufficiency 
he replied, "Who am I, that I should 
go unto Pharaoh, and that I should bring 
forth the children of Israel out of Egypt?" 
It seemed a most improbable thing that the 
Egyptians would give up two millions of 
profitable slaves for any consideration that 
he could present, or any power that he 
could bring to bear upon them. Then how 
could the people be induced to follow his 
leadership? To these misgivings concerning 
himself, Moses received the all-sufficient 
assurance of the Lord— "Certainly I 
will be with thee," etc. That was enough; 
and strong in this confidence, he went forth 
to prove at every step of the way the abundant 
sufficiency of divine grace. 

Herein is encouragement also for every 
true servant of the Lord who humbly relies 
upon his promises while striving to walk 
in the ways of his appointment: "Certainly 
I will be with thee." Oh, how much 
we need this blessed assurance; for who, 
of himself, is sufficient for the responsibilities 
of the Lord's service? 

The great deliverance was indeed wrought 
out by God by miracles and wonders by 
the hand of his servant Moses; and those 
modern critics who reject the testimony of 
miracles are simply insisting that God 
should always operate within the range of 
human understanding. But to the sincere 
inquirer after truth there is no clearer testimony 
of the divine power and resources 
than the testimony of miracles. The ten 
miraculous plagues upon Egypt did their 
appointed work, and Israel went out a free 
people under the leadership of Moses; and 
all the world were witnesses of the power 
of the God of Israel. 

This deliverance of Israel from Egypt 
was a marvelous deliverance, and yet the 
prophets tell us of a still greater deliverance 
for the people, yet to be accomplished, 
when they shall be gathered out of all nations 
whither they have been driven, and 
when even the generations of them that are 
in the graves shall come forth, and they 
shall be brought into their own land and 
securely planted there. (See Jer. 16:14,15; 

Ezek. 37:12-14; Isa. 65:21-23.) In 
comparison with this deliverance yet to be 
accomplished, we are assured that the former 
from Egypt will seem so insignificant 
as not to be named any more; for that was 
but a type of the one to come. Then Abraham 
will realize the reward of his faith, 
when he and his posterity actually come into 
the land which God promised him for an 
everlasting possession (Gen. 17:8), and which 
Stephen said (Acts 7:5) he never owned a 
foot of in his past life, but died in faith that 
the promise would be fulfilled at his return, 
—in the morning of the resurrection. 

"For this purpose have I raised thee up," 
is recorded of this Egyptian Pharaoh. 
(Rom. 9:17.) As God made choice of 
Moses for one purpose, he also made choice 
of this Pharaoh for another. He did not 
make the one hard and tyrannical, and the 
other meek and obedient; but he chose 
such as were so naturally and of their own 
free will and choice. The meek man was 
chosen to one position and the froward one 
to another. God did not let a good man 
come to the throne and then corrupt him; 
but he raised up a bad man, and thus had 
in him a suitable one by whom to show 
forth his power. 

God's dealings, always just, and often 
merciful, have an effect upon men according 
to their hearts. The same providence 
that would move one man to repentance 
would move another to hardness of heart. 
In Pharaoh's case the plagues brought repentance, 
but the goodness of God in hearing 
his prayer and removing the plagues 
each time produced hardness of heart. 
Thus seen, it was not by exerting some bad 
influence upon Pharaoh's mind, but by extending 
his mercy to Pharaoh and his people, 
that God hardened his heart. 

The Egyptian bondage typified the bondage 
of sin; Pharaoh typified Satan; and 
Israel typified all those who long for deliverance 
that they may present themselves 
to God and his service. The deliverance 
from Egypt represented this overthrow of 
the power of sin at our Lord's second advent. 
The plagues upon Egypt represented 
the troubles coming upon the whole world 
in the near future which will effectually 
break down the various enslaving and oppressive 
systems of the present time— social, 
political, religious and financial— and 
engulf them all in utter ruin. 

page 146 









By Express Order, Postal Money Order, Bank Draft, or 
Registered Letter. Foreign only by Foreign Money Order. 


N.B.— Those of the interested, who by reason of old 
age or accidents, or other adversity, are unable to pay, 
will be supplied FREE, if they will send a Postal Card each 
December, stating their case and requesting the paper. 

R1655 : page 146 


Our mails are very large since the Extra 
TOWER was sent forth. We are receiving from 
all quarters congratulations on the completeness 
of the answer to the charges of the 

Please accept our thanks for these; and be 
assured that we will no more be puffed up by 
the loving congratulations of our friends than 
we were cast down by the slanders of our enemies. 
To the Lord be praise, now and ever 
more. Give thanks with us for our mutual 
deliverance.-THE EDITORS. 

R1652 : page 146 



Science contains an interesting account of 
the Tellel-Amorna tablets from the pen of the 
Rev. Thomas Harrison, of Staplehurst, Kent. 
These tablets, 320 in number, were discovered 
by a fellah woman in 1 887 among the ruins of 
the palace of Amenopis IV., known as Khu-en-Aten, 
between Missieh and Assiout, about 180 
miles south of Cairo. They have been found to 
contain a political correspondence of the very 
greatest interest, dating from some 3,370 years 
back. Many are from Palestine, written by 
princes of the Amorites, Phenicians, Philistines, 
etc., the burden of almost all being: "Send, 
I pray thee, chariots and men to keep the city 
of the King, my Lord." Among the enemies 
against whom help is thus invoked are the 
Abiri, easily recognized as the Hebrews. The 
date fixes that of the Bible (1 Kings 4:1) as 
accurate. Many names occur which are familiar 
in Scripture, as for example, Japhia, one 
of the Kings killed by Joshua (Josh. 10:3); 
Adonizedec, King of Jerusalem (ditto); and 
Jabin, King of Hazor. (Josh. 1 1.) Very pathetic 
are the letters of Ribadda, the brave and 
warlike King of Gebel, whose entreaties for 
aid are observed to grow less obsequious and 
more businesslike as his enemies prevailed 
against him, robbing him eventually of his wife 
and children, whom he was powerless to protect. 
But the greatness of Egypt was waning 
under the nineteenth dynasty; enemies were 
pressing her at home, and the chariots and the 
horsemen went not forth. 

Remittances from foreign countries should 
be made by Foreign Money Order. From 
Canada by International Money Order. 

Please remember that Canadian and all 
other Foreign stamps are useless to us. 

R1652 : page 147 

VOL. XV. JUNE 1, 1894. NO. 11. 


"But call to remembrance the former days, in which, after 
ye were illuminated, ye endured a great fight of afflictions; 
partly, whilst ye were made a gazingstock, both by 
reproaches and afflictions; and partly whilst ye became 
companions of them that were so used. For ye had 
compassion of me in my bonds, and took joyfully 
the spoiling of your goods, knowing in yourselves that 
ye have in heaven a better and an enduring substance. 
Cast not away therefore your confidence, which 
hath great recompense of reward; for ye have 
need of patience, that, after ye have done the will 
of God, ye might receive the promise. For yet a 
little while, and he that shall come will come, and 
will not tarry. Now the just shall live by faith; 
but if any man draw back, my soul shall have no 
pleasure in him. But we are not of them who 
draw back unto destruction, but of them that believe 
to the saving of the soul."— Heb. 10:32-39. 

WITH very many of God's people, as well 
as with the world's people, the ideal 
Christian life is one of constant peace and 
tranquility. They have never learned that 
"the peace of God which passeth all [worldly] 
understanding," promised to the Christian, is 
to rule in and keep his heart (Phil. 4:7; Col. 3:15), 
and does not apply to his outward life. 
They forget, or perhaps never learned, that 
our Master's words were, "In the world ye 
shall have tribulation," but in me ye shall 
have peace (in your hearts). "If the world 
hate you, ye know that it hated me before it 
hated you." "If they have called the Master 
of the house Beelzebub, how much more them 
of his household?" "Yea, and all that will 
live godly in Christ Jesus, [in this present evil 
world or dispensation], shall suffer persecution." 
It is of a wicked class, and of the 
saints, that the Prophet declared, "They are 
not in trouble as other men."— John 16:33; 
15:18; Matt. 10:25; 2 Tim. 3:12; Psa. 73:5. 

Only to those who have some knowledge of 
God's great plan is this, his dealing with his 
people, understandable and readable. The 
world marvels that those whom God receives 
into his family, as sons by redemption and 
adoption, should be required or even permitted 
to suffer afflictions. But to the well-instructed 
saint the Apostle says, "Think it not 
strange concerning the fiery trial that shall try 
you, as though some strange thing happened 
unto you." And this one may now clearly 
discern the object and utility of present trials, 
afflictions and persecutions. He sees that 
these are in fullest accord with his high calling, 
his heavenly calling,— to be an heir of 

God and a joint-heir with Jesus Christ our 
Lord, "if so be that we suffer with him, that we 
may be also glorified together."— Rom. 8:17. 

R1653 : page 147 

But why should a share in the coming glory 
be made dependent and contingent upon present 
sufferings? We answer, for two reasons. 

(1) Because severe trials and testings of 
our love for God and his truth, and of our faith 

in him and his promises, are only a wise provision 
on God's part, in view of the very high 
honor and responsibility of the great office to 
which he has called us. If it was proper that 
our Lord and Redeemer should be tested in 
all points as to faith and obedience prior to 
his exaltation to the excellent glory and power 
of his divine, immortal nature, much more so 
it is fitting that we, who were once aliens and 
strangers, far from God, and children of wrath 
even as others, should be thoroughly tested; 

R1653 : page 148 

not tested as to the perfection of our earthen 

vessels, for God and we well know that in our 

fallen flesh dwelleth no perfection, but tested 

as to our new minds, our consecrated wills, 

whether or not these are fully consecrated to 

the Lord, firmly established in the love of 

truth, purity and righteousness in general. 

And also to see whether we would compromise 

any of the principles of righteousness for 

worldly favor, selfish ambition, or for any of 

"the pleasures of sin for a season." Those 

who love righteousness and hate iniquity, who 

develop positive characters, these are the "overcomers' 

who shall, as members of Christ, inherit 

all things. The undecided, the luke-warm 

—neither cold nor hot— are far from having 

the spirit of the Kingdom class, and will surely 

be rejected— "spewed out."— Rev. 3:16. 

(2) A share in the coming glory is dependent 
upon present sufferings, for the reason 

that the coming glories are to be bestowed 
only upon those who have the spirit of Christ, the 
spirit (disposition) of holiness. And whoever 
has received this holy spirit or disposition and 
been transformed by the renewing of his mind 
or will, so that no longer selfishness but love 
shall rule over his thoughts and words and 
deeds, that person, if in the world at all, could 
not avoid present suffering. His love for God, 
his zeal for God's service and people, his faith 
in God's Word and his uncompromising attitude 

respecting everything relating to these 

would be so greatly in contrast with the prevalent 

spirit of doubt, selfishness and compromise 

that he would be thought peculiar, called 

an extremist and fanatic, if not a hypocrite. 

Evil surmisings, out of hearts not fully consecrated, 

will attribute every good deed to some 

selfish or evil motive, and therefore, "Ye shall 

be hated of all men for my [Christ's] name's 

sake;" for "the world knoweth [understandeth] 

us not, because it knew him not." (Luke 21:17; 

1 John 3:1.) The reason for all this 

is evident: it is because "the god of this world 

hath blinded the eyes" of the vast majority 

of men; because the faithful, who appreciate 

the truth, who have new hearts (wills) and the 

right spirit on these subjects, are but a "little 


And these conditions will not be changed 
until the testing of the "little flock" is finished. 
God will permit evil to be in the ascendancy 
until that testing, sifting, refining 
and polishing of the Bride of Christ is fully 
accomplished. Then Satan shall be bound for 
a thousand years, and not be permitted to 
further blind and deceive the nations during 
that Millennial age of blessing; but, on the 
contrary, the little flock of overcomers, with 
Christ, their Lord and Head, will bless all the 
families of the earth with a full knowledge 
of the truth. 

Therefore, dear brethren and sisters, let us 
give heed to the Apostle's words, and not cast 
away our confidence. Confidence in God, and 
in the outworking of his great plan, and confidence 
in all who trust in the precious blood 
and are bringing forth the fruits of the spirit 
in their daily lives— meekness, patience, brotherly-kindness, 

The Apostle here clearly shows that there 
are two ways of enduring the afflictions of 
Christ: (1) to be made a gazingstock both by 
afflictions and reproaches, and (2) by avowing 
our sympathy for the reproached ones and thus 
sharing their reproaches and afflictions. For 
if one member suffer, all the members of the 
body of Christ suffer with it. 

"Call to remembrance the former days," 
and note that your afflictions and trials came 
principally after you had been illuminated with 
the light of the knowledge of God, shining in 
the face of Jesus Christ our Lord; and that they 
have increased as the light of present truth has 
increased with you. It is not difficult to discern 
the reason for this. The great Adversary 
is not interested in disturbing those who are 

"asleep in Zion;" but he is ever on the alert 
to mislead and entangle those that are awake. 
And the more active we become in the service 
of the Lord and the truth, and consequently 
the more actively opposed to Satan and error, 
the more he will fight against us. And the 
more faithfully and vigorously we fight the 
good fight of faith, as good soldiers of the Lord 
Jesus Christ, the more we will have of the 
Master's approval now, and the greater will be 
our reward in the Kingdom. 

R1653 : page 149 

No doubt there are many and more severe 
trials just before us. From God's standpoint, 
having been blest with great light, we should 
be able to endure greater trials and afflictions. 
From Satan's standpoint, we, as a Gideon's 
band, armed with the truth, are more injurious 
to his cause than all others combined. The 
only wonder to us is that he has not assailed 
us still more fiercely in the past. Perhaps he 
was hindered; perhaps he will be granted yet 
more liberty to buffet us, as the night draws 
on. Such is our expectation, based upon the 
direct statements and the types of Scripture. 

But such reflections should bring us no sadness, 
no fear; for he that is on our part is more 
than all that be against us. (1 John 4:4; Rom. 8:31.) 
The Lord of hosts is with us. His 
promises, as well as his providences, are walls 
of salvation and protection on every hand. 
What shall separate us from the love of God 
in Christ? Shall tribulation? No! it shall 
but cause us to draw closer to him; and under 
his protecting care we shall rest. His grace 
is sufficient for us. His strength is made 
manifest in our weakness. When we feel weak 
in ourselves, then we are strong in him. He 
will never leave us nor forsake us. 
"Watchman, what of the night?" 
"The morning cometh, and a night also." 

See Poems and Hymns of Dawn, pages 62 and 286. 

R1653 : page 149 


"Be not deceived: God is not mocked; for whatsoever 
a man soweth, that shall he also reap."— Gal. 6:7. 

THE Apostle Paul here, addressing the Church, 
announces a principle of divine law which 
is applicable not only to the Church, but to all 
men everywhere. Hosea expresses the same 
truth, saying that if we sow to the wind we 
shall reap the whirlwind; Solomon says, if we 
sow iniquity, we reap vanity; and again Paul 
says, if we sow sparingly we reap sparingly, 
and if we sow bountifully we reap bountifully; 
which is equally true, whether we sow wild oats 
or good wheat.— Hosea 8:7; Prov. 22:8; 
2 Cor. 9:6. 

And it is in view of the harvest of the world's 
sowing, that we are informed that "the eyes 
of the Lord are in every place, beholding the 
evil and the good;" that "God shall bring 
every work into judgment, with every secret 
thing, whether it be good, or whether it be 
evil"; and that "there is nothing covered 
that shall not be revealed, neither hid that 
shall not be known;" that "whatsoever has 
been spoken in darkness shall be heard in the 
light"; and that "spoken in the ear, in closets, 
shall be proclaimed openly." And again we 
read, "Vengeance is mine, I will repay, saith 
the Lord."-Prov. 15:3; Eccl. 12:14; Luke 12:2,3; 
Rom. 12:19. 

But when will this reckoning time come? for 
now, as saith the Prophet Malachi (3:15), men 
"call the proud happy; yea, they that work 
wickedness are set up; yea, they that tempt 
God are even delivered." With the Psalmist 
(94:3,4) we inquire, "Lord, how long shall 
the wicked triumph, and all the workers of iniquity 
boast themselves?" and the Apostle 
Paul answers that the Lord "hath appointed 
a day in which he will judge the world in 
righteousness by that man whom he hath ordained," 
--the Christ. (Acts 17:31.) And 
"then," says the Prophet Malachi to those 
that fear the Lord and whom he hath chosen 
as his jewels, "shall ye return and discern between 
the righteous and the wicked, between 
him that serveth God and him that serveth him 
not."-Mal. 3:18. 

But take heed: the same prophet raises a 
suggestive question, which all would do well to 
ponder; saying, "Who may abide the day of 
his coming? and who shall stand when he appeareth? 
for he is like a refiner's fire and like 
fuller's soap. "..."And I will come near 
to you to judgment, and I will be a swift 
witness against the sorcerers, and against the 
adulterers, and against false swearers, and against 
those that oppress the hireling in his wages, 
the widow and the fatherless, and that turn 

aside the stranger from his right, and fear not 
me, saith the Lord of hosts."— Mai. 3:2,5. 

The reference of these Scriptures is to the 
great judgment of the day of the Lord— the 

R1653 : page 150 

day of trouble with which this Gospel Dispensation 

is to close,— variously described as the 

day "of wrath," "of vengeance," "of recompenses," 

and as a "time of trouble such as 

was not since there was a nation." 

But while this great judgment will have to 
do with the world in general—with nations 
and corporations and all civil, social and religious 
organizations of men; and while it will 
touch the cases of all the individuals living at 
that time, we naturally inquire where retributive 
justice came or is to come in, in dealing 
with all the generations of the past? 

Our Lord answers the question when he says, 
"The hour is coming in which all that are in 
the graves shall hear the voice of the Son of 

R1654: page 150 

man and shall come forth; they that have done 
good, into the resurrection of life; and they 
that have done evil, unto the resurrection by 
judgment." (John 5:28,29.) The whole Millennial 
age is thus set forth as a "day" of reckoning, 
of trial, of judgment. And in that searching 
judgment there will be a reckoning, even 
for every pernicious word (Matt. 12:36); and 
by submission and learning obedience under 
those judgments, the masses of mankind who 
will to obey are to be gradually raised up to 
perfection of being, as well as of knowledge. 


But here a philosophic and important question 
arises as to the extent to which the justification 
of a sinner, through faith in the precious 
blood of Christ, may intercept the course of 
the above law, that a man must reap what he 
has sown. In other words, Will his justification 
save him from the miserable harvest of a 
former sowing of wild oats? 

We answer, yes, in one sense it will. The 
just penalty for all sin is death— the severest 
penalty that can be inflicted. And from this 
penalty his justification freely exonerates him; 
and the terms of the new covenant (Jer. 31:31-34; 

Heb. 8:10-12) assure us that the forgiveness 
will be so full and free that his past iniquities 
and sins will be remembered no more. 
That is, they will no more rise up in judgment 
against him, demanding their just penalty- 
death; for blessed are those whose iniquity 
is forgiven and whose sin is covered; blessed 
is the man to whom the Lord will not impute 
[reckon] sin. (Rom. 4:7.) All who, by 
faith in Christ's sacrifice for sin, and by consecration 
of heart and life to God's service, 
come under the covering provisions of the New 
Covenant are thus blessed. The iniquity (or 
legal sentence) of such is passed or forgiven 
entirely: and while their sins and their results 
(the harvest of their misdeeds sown before they 
came to a realization of the exceeding sinfulness 
of sin, or to an appreciation of God's 
mercy in Christ) are still painfully with them, 
they are assured that these are covered; that 
God does not regard them as they really are, 
but imputes their sins to Christ who already has 
paid their penalty, and imputes of his worthiness 
to their account. They are further assured 
that God's provision under the New Covenant 
is, that they may be healed or cured of the 
weaknesses brought on them through sin and 
now reckoned as "covered" from the divine 
eye.-Rom. 4:7,8; Acts 3:19. 

These sins or actual defects are to be blotted 
out or wiped out when the times of restitution 
shall arrive, at the second advent of Christ. 
The result of this blotting or wiping out of sin 
will be new bodies, new beings,— free from sin, 
from imperfection and every consequence and 
evidence of sin. With the Church this cleansing 
and blotting out process begins with the 
present life, and will be completed early in the 
Millennial dawning (Psa. 46:5) by a share in 
the first resurrection. The world's cleansing 
time will be the entire Millennial age, or "day 
of judgment," when those who then shall learn 
of and accept Christ and the New Covenant 
may gradually be cleansed and healed; and, at 
the close of that age, if faithful to their opportunities, 
they may be presented blameless and 
perfect before God, needing no further healing 
or cleansing, but being again, as was Adam, 
the human image of the divine Creator,— perfect 

The Scriptures, as well as observation, assure 
us that our justification before God does 
not remove at once and without our co-operation 
all the results of previous transgressions. 
The harvest comes like the sowing, but the 

R1654:page 151 

penitent and forgiven one has promise of grace 

to help him in the battle with his inherited as 

well as his cultivated weakness; and so we read 

(1 John 1:9): God "is faithful and just to forgive 

us our sins, and to cleanse us from all unrighteousness." 

It is in this cleansing process, 

which follows the legal justification, that the 

justified believer must, of necessity, experience 

some of the baneful results of a past course of 

sin,— reap the reward of his former sowing. 

While the Lord will be very merciful in dealing 

with him, nevertheless, as a wise physician, 

he will not spare the necessary discipline to 

eradicate the deep-seated evil propensities of 

long cultivation in the past. 

Here the retributive character of divine law 
is specially noteworthy. Men often make a 
distinction between the law of nature and the 
moral laws, calling the one natural and the other 
divine. But the fixed principles of both are 
divine in their origin, and accomplish the divine 
will in their operation. Both operate on 
the basis of retributive justice. All divine law, 
whether of nature or of morals, is but the operation 
of certain fixed principles of righteousness, 
having for their object the peace and 
happiness of all intelligent creatures under its 
jurisdiction. Obedience to this law brings 
its reward of happiness, while any interference 
with it incurs its certain penalty. 

If you put your hand into the fire, it will be 
burned, and you will suffer pain; if you hold 
your hand before the fire it will be warmed 
and your comfort and happiness will be thus 
ministered to. Thus the law of nature— which 
was designed to comfort and bless us, is also 
prepared to punish us if we violate its proper 
use. And not only so, but it is also prepared 
to grade its penalties in proportion to the aggravation 
of the offense against it. If you put 
your hand into the fire for a very short time it 
will scorch it; persist a little longer, and it will 
blister it; and a little longer still, and it will 
consume it. Apply it properly in the cooking 
of your food, and it will reward you with a 
savory meal; but applied improperly the food 
may be rendered undesirable or unfit for use. 
Water, also one of our greatest blessings, becomes, 
if the law of nature be disregarded, an 
agent of death and destruction. And so throughout 
the laws of nature we might trace retribution. 

In the realm of moral law the case is the 
same. If you violate the principles of righteousness 
you deface the image of God in your 

being. Impure thoughts write in clearly legible 
signs upon the countenance the dark lines 
of a bad character; while pure, just and noble 
thoughts illuminate the countenance and render 
the pure character transparent to beholders. 
And the operations of moral law are as 
sure and reliable as are those of natural law. 

The fact that the retribution— the reward or 
the penalty—is often delayed is frequently 
presumed upon by the foolish, who vainly 
think that they can sow their crop of wild oats 
and never realize their harvest. Both individuals 
and nations have long presumed to act 
upon this hazardous and vain hypothesis; and 
well indeed would it be if they would even 
now hearken to the Apostle's warning:— "Be 
not deceived: God is not mocked; for whatsoever 
a man soweth, that shall he also reap." 

The operations of this law are most manifest 
upon classes and nations— first, because their 
prominence gives them world-wide publicity; 
and, second, because their harvest must of 
necessity be in the present life, since beyond 
the present life they will have no existence. 
A glance at the pages of history reveals the fact 
that all the nations of the past have reaped a 
bitter harvest, and amid harrowing scenes have 
breathed their last. They had their rising, 
struggling periods and then their flourishing 
eras; and then pride and fulness of bread 
caused them to rest in fancied security, and to 
sink in the scale of morals, until their decline 
was followed by their fall:— they reaped what 
they had sown. 

Just now all the nations of the world are fast 
approaching the terrible crises of their national 
existences. In a great time of unparalleled 
trouble, which is even now imminent, they are 
about to reap what they have sown. They 
have sown to the wind the seeds of selfishness, 
and now they are about to reap the whirlwind 
of anarchy and terror and the destruction 
of all law and order and national and social 

R1654: page 152 

The operations of this law in individual cases, 
though not so prominent, are none the less sure. 
Every thought harbored, and every disposition 
exercised and cultivated, is woven into the 
fabric of individual character; and this character, 
which is more or less plastic in early life, 
becomes fixed and fossilized in the course of 
years. If the cultivation has been along the 
lines of righteousness and truth, according to 

the light possessed— whether of conscience 

merely, or of revelation also— the ripened fruit 

of an established, right-preferring and benevolent 

character is a blessed harvest in comparison 

with others, the reverse. If the cultivation 

has been along the lines of depravity, self-gratification 

and degradation, the terrible fruits 

are a fearful penalty. 

Even though such a one be freely forgiven 
upon repentance and faith in the Redeemer— 
fully absolved from legal condemnation through 
Christ, who bore its divinely pronounced penalty, 
death, nevertheless, the fruits of his sowing 
are manifest in his character, and must all 
be rooted out and a proper character formed 
at a considerable cost of painful but valuable 
experience; for God is just, not only to forgive 
us our sins, but also to cleanse us from all 
unrighteousness. The eradicating of these evil 
dispositions, propensities and appetites, deep-rooted 
and long-cultivated, will cause great 
disturbances of the soil in which they have 
grown; and pain as well as joy will attend 
their removal, and their replacement with the 
graces of the spirit. The Lord, as a wise physician, 
will be as merciful and tender with his 
patient as the necessities of the cure will permit. 
All will be shown their need of his aid, but no 
patient will be treated further except with 
his own consent and co-operation. With the 
Church this treatment takes place in the present 
life and is a treatment of the will rather than 
of the body; for although the body will be 
greatly helped by the treatment, it is not the 
Great Physician's purpose to cure these marred 
"earthen vessels," but to give to this class 
perfect spiritual bodies early in the Millennial 
dawn. In these the consecrated will is being 
transformed and renewed to perfect harmony 
with the will of God, the mind of Christ. The 
"overcomers," the true Church, passing through 
discipline and cleansing and trials of faith and 
afflictions now, and being approved of the 
Lord, will not come into the judgment (trial) 
of the Millennial age (1 Cor. 11:32), but, with 

R1655 : page 152 

the Redeemer their Lord, will be kings and 
priests of God who shall judge the world and 
recompense to them good or evil, impartially, 
under the terms of the New Covenant.— 
1 Cor. 6:2. 

Another feature of retribution upon the 
world during its Millennial trial will be the 
publicity which will then be given to the reaping 

and to the deeds of the past. Our Lord 
has so intimated, saying, "There is nothing 
covered that shall not be revealed; neither hid 
that shall not be known," etc. (Matt. 10:26; 
Luke 12:2,3.) This also will come about in 
a natural way, when in that day all that are in 
their graves shall come forth— when the murderer 
and his victim, the debtor and his creditor, 
the thief and his dupe, the defamer and 
the defamed, must face each other and the facts 
which, with even the secret motives, will be 
discerned. The terms of their reconciliation 
to each other and to the judge will be equitable, 
and will be known to all. 

Past history will have proclaimed to the 
world the character of many a Nero; but in 
addition to that, there will be the necessity of 
facing the former victims of their ignoble cruelty; 
and that in the light of a new and healthy 
public sentiment that will manifest crime in all 
its horrid deformity. Truly such "shall awake 
to shame and lasting [Heb., olan] contempt," 
even in their own eyes; for as their renewed 
manhood begins to assert itself, they will the 
more fully realize the depth of the pit of degradation 
whence they were digged; and even 
the generous forgiveness of formerly injured 
and outraged fellow-men will be a great humiliation. 
It will truly be, as the Scriptures suggest, 
the heaping of coals of fire on their heads 
(Prov. 25:21,22; Rom. 12:20), so great will 
be their shame and confusion.— Jer. 20: 1 1 . 

It should be borne in mind, too, that the 
only standard of judgment in public sentiment, 
then, will be character. None of the false 
standards— e.g., of wealth, of noble (?) birth, 

R1655 : page 153 

or of an aristocracy of power, by which men 
are often measured now, and under which 
cloaks the wicked often take shelter— will then 
avail anything; for, under the new dispensation, 
men will come forth shorn of all their 
former possessions. They will have neither 
wealth nor power; and, in the light of that 
age, heredity will be nothing whereof to boast. 

The same conditions which will thus expose 
the evils of the past life and thus, in the natural 
operations of moral law, bring about a measure 
of retribution to the evil-doers, will also make 
manifest the good deeds of the righteous, so 
that even the slightest favors done for others 
(which at the time blessed the characters of the 
doers) will then be recognized and appreciated. 

In this view of the matter we can see how, 

in a perfectly natural way, a man must reap 
the harvest of his sowing of wild oats, even 
though he has been freely forgiven, absolved 
from guilt and its penalty, death, and legally 
justified through faith in Christ. He will reap 
it, both in the difficulties he will have piled up 
for himself in the hardening of his own character, 
making the steps up to perfection more 
painful and slow, and requiring severer discipline 
and also in the just disapproval or indignation 
of a righteous public sentiment in that 
Millennial day of judgment. Such will be the 
natural and inevitable results of present wrong 
doing, though one consolation will be the fact 
that this humiliation, in some measure at least, 
will be shared by all; "for there is none righteous 
[none perfect], no, not one" (Rom. 3:10); 
and all must pray, "Forgive us our trespasses 
as we forgive others." It will indeed be a time 
for melting and mellowing all hearts. Thus 
the Lord will take away the stony heart and 
give to all who under the New Covenant shall 
become his people (typified by Israel) a heart 
of flesh, according to his promise.— 
Ezek. 36:22-25-28. 

In some instances a portion of the reaping 
is experienced in the present life; and in some 
it will be in the life to come, as the Apostle 
intimates in 1 Tim. 5:24,25. And so also the 
good works are sometimes manifest now, and 
rightly appreciated and rewarded. But whether 
now or hereafter, our Lord's assurance is that 
even the gift of a cup of cold water to one of 
his disciples, because he is his disciple, shall 
have its reward (Matt. 10:40-42); so minute 
will be the Lord's cognizance of character and 
works, and his rewards therefore; and none 
the less his because accomplished in the natural 
operation of retributive laws. 

A murderer may be one who has little or no 
knowledge of God, whose hereditary disadvantages 
may be great and whose environment 
may be very unfavorable: he may meet with a 
just recompense for his crime at the hands of 
his fellow men, and yet in due time come forth 
from his grave unto [the privileges and opportunities 
of] a resurrection [lifting up— all the 
way up] by judgment [trial, discipline], and if 
obedient reach the height of perfection and 
life everlasting, although the sins of his past 
life may have made mountains of difficulties in 
his character for him to clamber over during 
that judgment age. For some such wicked 
murderers the Lord who will be the judge himself 
prayed forgiveness upon the ground of at 
least a large measure of ignorance.— Luke 23:34. 

On the other hand, a man may be a moral 
man, who has "tasted the good Word of God, 
and the powers of the age to come" and who 
has been made a partaker of the spirit of holiness 
through faith in Christ; yet he may permit 
envy and strife to take possession of his 
heart, and he may hate his brother though he 
outwardly violates no law and is esteemed 
among men. Yet such a one is a murderer at 
heart (1 John 3:15), restrained from outward 
violence by the respect for the opinions of others 
or by fear of the consequences. Who will 
deny that such a one, because of light enjoyed, 
may not have even greater difficulties to overcome 
in the reformation of his character than 
the grosser but ignorant murderer. To whom 
much is given in the way of knowledge, opportunity, 
etc., of him will much be required. 
(Luke 12:48.) That judgment will be according 
to knowledge and ability to do right— a 
just recompense of reward. 

Only the idiotic and insane are in total darkness. 
All have had at least a conscience, and 
few have been without some hope of reward in 
following its dictates, though, as Paul says, 

R1655 : page 154 

they had no hope and were without God 
in the world— they were without the only real 
hope of the gospel. (Eph. 2:12.) Previous to 
the announcement of the gospel hope of everlasting 
life, and its foreshadowing in Israel, 
the hope of the world in general was only for 
the present rewards of righteousness. And no 
other hope was clearly held out, even to Israel, 
although there were hints and foreshadowings 
to them of the gospel hope, as there was also 
in the promise given in Eden— that the seed of 
the woman should bruise the serpent's head. 
These hints of hope were doubtless treasured 
up and reasoned upon by the more thoughtful 
minds; but the masses of men discerned only 
the simple lesson that honesty, righteousness, 
was the best present policy. 

But when Christ came he "brought life [everlasting] 
and immortality [clearly] to light 
through the gospel" (2 Tim. 1:10); and, proportionately 
as men have come directly or indirectly 
in contact with this gospel, their responsibility 
has been increased, whether they 
accepted or rejected, opposed or ignored it. 
As it is written, "This is the condemnation, 
that light is come into the world and men loved 
darkness rather than light, because their deeds 
were evil."— John 3:19. 

The divine arrangement regarding retribution 
seems generally to be that of sequence, so 
that under it rewards and punishments follow 
naturally, as the results of obedience or disobedience 
to law. Yet in the cases, both of rewards 
and of penalties, God sometimes steps 
beyond this order, as, for instance, when he 
brings upon Satan and his followers swift destruction 
at the end of the Millennial age, and 
when he exalts his Church with Christ their 
head, to the divine nature and Kingdom and 
glory. His extraordinary methods have also 
been occasionally manifested in the past— viz., 
in the destruction of the world by the flood, 
in the overthrow of Sodom and Gomorrah, in 
the confusion of tongues at Babel, and other 
instances of minor note. But these are special 
and exceptional exhibitions both of his wrath 
and of his grace. A just estimate of the Lord's 
dealings in the future judgment of the repentant 
of the world may be approximated by a 
careful observance of his dealings with his justified 
and consecrated children now. Though 
justified, we are not liberated from all the consequences 
of our past ignorance or waywardness. 
If in youthful ignorance and waywardness 
bad habits were contracted which have 
impaired health and weakened moral and 
physical powers, we have all the difficulties to 
struggle against now, though we realize the 
divine forgiveness and assistance. This is our 
judgment day; and the judgment of the world 
will proceed upon the same general principles. 
They will first be brought to a knowledge of 
the truth, and will then be judged according 
to their use or abuse of that knowledge after 
they receive it, as worthy or unworthy of life, 
the good and bad actions of their first life previous 
to their knowledge of the truth entering 
into it only in the natural order of the retributive 
character of moral law, as above 

R1667 : page 154 

There were only two or three of us 

Who came to the place of prayer- 
Came in the teeth of a driving storm; 

But for that we did not care, 
Since after our hymns of praise had risen, 

And our earnest prayers were said, 
The Master Himself was present there 
And gave us the living bread. 

We noted his look in each other's face, 

So loving, and glad, and free: 
We felt his touch when our heads were bowed, 

We heard his "Come to Me!" 
Nobody saw him lift the latch, 

And none unbarred the door; 
But "Peace" was his token in every heart, 

And how could we ask for more? 

Each of us felt the relief from sin, 

Christ's purchase for one and all; 
Each of us dropped his load of care, 

And heard the heavenly call; 
And over our spirits a blessed calm 

Swept in from the Jasper sea, 
And strength was ours for the toil of life 

In the days that were yet to be. 

It was only a handful gathered in 

To that little place of prayer. 
Outside were struggle and strife and sin, 

But the Lord himself was there. 
He came to redeem the pledge he gave— 

Wherever his loved ones be, 
To give his comfort and joy to them, 

Though they count but two or three.— Sel. 

R1656 : page 155 


"Let not him that girdeth on his harness boast 
himself as he that putteth it off."— 1 Kings 20: 1 1 . 

THE test of endurance is certainly one of the 
severest tests of faithfulness to which the 
elect Church, the body of Christ, is subjected. 
It is the test which gauges and registers the 
strength of every other virtue and grace, and 
no soldier of the cross will be crowned with 
the laurels of victory who has not stood this 
test. The Christian life is a warfare, and the 
above words of one of the kings of Israel to a 
boastful enemy of the Lord's people are applicable, 
not only to every new recruit in the 
Lord's army, but similarly to all who have not 
yet finished the good fight of faith. 
The first gush of enthusiasm in the Lord's 

service, much as we may and do appreciate it, 

may be but the hasty production of the shallow 

soil of a heart which immediately receives 

the truth with gladness, but having no root in 

itself, endures but for a time; and afterward, 

when affliction and persecution ariseth, immediately 

they are offended. (Mark 4:16,17.) 

Such characters cannot stand the fiery tests of 

this evil day, whereof it is written— "The fire 

[of that day] shall try every man's work, of 

what sort it is."— 1 Cor. 3:13. 

Therefore, says the Apostle Peter, "Beloved, 
think it not strange concerning the fiery trial 
which is to try you as though some strange thing 
happened unto you." All of the elect Church 
must be so tried; and blessed is he that shall 
endure unto the end. The sure word of prophecy 
points to severe conflicts and great trials 
in the closing scenes of the Church's history. 
Elijah, a type of the body of Christ, finished 
his earthly career and went up by a whirlwind 
in a chariot of fire— strong symbols of storms 
and great afflictions. John, another type of 
the Church, was cast into prison and then beheaded. 
And we are forewarned of the great 
necessity of the whole armor of God, if we 
would stand in this evil day.-M. DAWN, VOL. 
II., Chap. 8. 

It therefore behooves every one who aspires 
to the prize of our high calling to brace himself 
for the severer conflicts and trials of faith 
and patience that may suddenly and without 
a moments warning be sprung upon him. In 
the battle of this day, as in all other battles, 
the effort of the enemy is to surprise and suddenly 
attack and overwhelm the Lord's people; 
and the only preparation, therefore, that can 
be made for such emergencies is constant 
vigilance and prayer and the putting on of the 
whole armor of God— the truth and the spirit 
of the truth. 

"In your patience possess ye your souls." 
No other grace will be more needed than this 
in the fiery ordeals of this evil day; for without 
great patience no man can endure to the 
end. All along the Christian's pathway, ever 
and anon, he comes to a new crisis: perhaps 
they are often seemingly of trivial importance, 
yet he realizes that they may be turning points 
in his Christian course. Who has not realized 
them? There comes a temptation to weariness 
in well-doing, together with the suggestion 
of an easier way; or there springs up a 
little root of pride or ambition, with suggestions 
of ways and means for feeding and 
gratifying it. Then there comes, by and by, 

the decisive moment when you must choose 
this course or that; and lo, you have reached 
a crisis! 

Which way will you turn? Most likely you 
will turn in the direction to which the sentiments 
you have cultivated have been tending, 
whether that be the right way or the wrong 
way. If it be the wrong way, most likely you 
will be unable to discern it clearly; for your 
long cultivated sentiments will sway your 
judgment. "There is a way that seemeth right 
unto a man; but the end thereof is the way of 
death." (Prov. 14:12.) How necessary, therefore, 
is prayer, that in every crisis we may pass 
the test successfully. Nor can we safely delay 
to watch and pray until the crisis is upon us; 
but such should be our constant attitude. 

The life of a soldier ever on the alert and 
on duty is by no means an easy life; nor do 
the Scriptures warrant any such expectation. 
On the contrary, they say, "Endure hardness 
as a good soldier of Jesus Christ;" "Fight 

R1656 : page 156 

the good fight of faith," etc. And yet many 
Christian people seem to have the very opposite 
idea. Their ideal Christian life is one 
without a breeze or a storm: it must be one 
continuous calm. Such a life was indeed more 
possible in former days than now, though the 
world, the flesh and the devil always have opposed 
themselves, and always had to be resisted 
by every loyal soldier of the cross. But now 
the opposition is daily becoming more and 
more intense; for Satan realizes that his time 
is short, and he is determined by any and every 
means to exert his power against the consummation 
of the Lord's plan for the exaltation 
of the Church. 

Consequently we have had within this harvest 
period many and severe storms of opposition, 
and still there are doubtless more severe 
trials to follow. But those who, with overcoming 
faith, outride them all— who patiently 
endure, who cultivate the spirit of Christ with 
its fruits and graces, and who valiantly fight 
the good fight of faith, rather than withdraw 
from the field, such will be the overcomers to 
whom the laurels of victory will be given when 
the crowning day has come. 

R1656 : page 156 


THE Scriptures instruct God's people to sell 
or dispose of what they have and to buy 
something else,— even though at a great cost. 
The inference is that what we possess naturally 
is not of lasting value, while that which we 
may obtain instead is of priceless value and 

"Buy the truth and sell it not; also wisdom, 
and instruction, and understanding. "-- 
Prov. 23:23. 

Sell that which thou hast, and give alms- 
dispose of your natural abilities and talents, 
wisely of course, for the benefit of yourself, 
your family, and all who have need of such 
service as you can render— and thou shalt have 
treasure in heaven. Thus should we take up 
our cross and follow Christ our Redeemer and 
Pattern.-Luke 12:23; Matt. 19:21. 

The "foolish virgins" were instructed to 
go and buy "oil,"— the light, the spirit of 
the truth. But they were "foolish" in that 
they did not buy in the proper time to get the 
greatest blessing in return. Because of tardiness 
they failed to enter into the Marriage Feast, 
thus losing a great privilege and blessing. 

The value of a share in the Kingdom of God 
is likened to a choice pearl, to purchase which 
the dealer who rightly estimates its value 
will sell or trade all of his other wares;— 
realizing that possessing it alone he would be 
wealthy indeed.-Matt. 13:45. 

Again, the value of the Kingdom is likened 
to a mine of wealth discovered in a field. The 
real value of the mine is generally unappreciated, 
but the appreciative discoverer would 
hasten to purchase the field; and to do so 
would give all else that he possesses.— 
Matt. 13:44. 

The Lord in symbol points out to the Church, 
in its present Laodicean period, its really 
naked and poor and miserable condition; that 
its own righteousness, in which it trusts, is 
filthy rags which cannot cover its shame; and 
that its boasted riches of knowledge is of a 
spurious sort. He says: "I counsel thee to 
buy of me gold [heavenly wisdom], tried in 
the fire, that thou mayest be rich; and white 
raiment [the covering of Christ's righteousness 
—purity] that thou mayest be clothed, and 
that the shame of thy nakedness do not 

All who have learned that during the 

present Gospel age God is selecting the little 

flock, foreknown in his plan, and that all 

whom he predestinated must possess the characteristics 

of his firstborn,— must be copies of 

his only begotten Son, our Lord— have some 

conception of the great treasure of priceless 

value which their knowledge puts within their 

reach. Those who realize the value of the 

treasure most accurately are gladly selling off 

all that they have— time, influence, reputation, 

voice, strength, houses, lands, carriages, ease, 

comforts, luxuries,— and are investing the proceeds 

of all in the purchase of this field, which 

they know contains the treasure mine. Their 

R1656 : page 157 

conduct sometimes seems strange to those who 
do not know of the mine, or who, knowing 
something of it, have no real conception of its 
priceless value. 

To one of these a king once said, "Paul, 
thou art beside thyself; much learning doth 
make thee mad." But Paul answered, "I 
am not mad, most noble Festus, but speak 
forth the words of truth and soberness." And 
again he declared, "What things were gain 
[valuable] to me, those I counted loss for 
Christ. Yea, I count all things but loss 
for the excellency of the knowledge of [the 
treasure hid in] Christ Jesus my Lord (Col. 1:26; 
2:3), on account of whom I have 
suffered the loss of all things, and do count 
them as dung, that I may win Christ, and 
be found in him [a member of his body, one 
of his joint-heirs in the promised Kingdom]: 
that I may know him and the power of his 
resurrection [a resurrection to immortal and 
spiritual condition] and the fellowship of his 
sufferings, being made conformable unto his 
death; if by any means I might attain unto 
the [chief] resurrection." (Phil. 3:7-11.) "For 
I reckon that the sufferings of this present 
time are not worthy to be compared with the 
glory that shall be revealed in us." (Rom. 8:18.) 
"For our light affliction, which is but 
for a moment, worketh for us a far more exceeding 
and eternal weight of glory; while we 
look not at [and labor not for] the things that 
are seen, but the things which are not seen 
[the hidden treasure]: for the things which are 
seen [and which we are selling off] are temporal, 
but the things which are not seen [the 
treasures of God's gracious plan hid in Christ, 
which we are giving our little all to possess] 
are eternal."-2 Cor. 4:17,18. 

R1657 : page 157 

Beloved, it is appropriate that each of us 
search his own doings, and his own heart's 
motives, and see whether we are fully awake 
to the value of the great wealth of God's love 
and favor and honor hidden in Christ, of 
which we are invited to become joint-heirs. 
God has given to us, and to all, a great gift 
in Christ, in that eternal life is secured for all 
of Adam's race who will accept it under the 
terms of the New Covenant, when fully enlightened; 
but in addition to that gift is the 
present offer to sell to us a share in the 
glorious Millennial Kingdom at a price "not 
worthy to be compared" to the glories and 
blessings which, as heirs of God and joint-heirs 
with Christ, we may receive in exchange. 

The price is small, but it is all that we each 
have to give— ourselves, our all. Whether our 
all be more or less than another's all, it is 
nevertheless our all, and God graciously proposes 
to accept the little all of each, whatever 
it may be, the sufficiency of Christ's all compensating 
for the deficiency of our alls. The 
chance to buy is now, and very "foolish" are 
those virgins (pure ones) who neglect or refuse 
to give the price. 

To buy we must consecrate and give— time, 
energy, study, to gain even a knowledge of the 
mystery (the secret mine of wealth) hid in 
Christ. (1 Cor. 2:7.) Each day will bring to 
the consecrated opportunities for giving something 
to the Lord, either directly, or indirectly 
to his people or others in his name. Each 
day will bring opportunities for giving up 
something precious to the selfish, carnal nature. 

All such gifts presented to God (by those 
who have already been reconciled to God, 
through faith in his precious blood) are acceptable 
in the Beloved, and are treasures laid up 
in heaven, of two sorts: (1) the service rendered 
to God which, although in itself imperfect, 
he accepts as perfect through Christ; 
(2) the character thereby developed in our 
own hearts is a heavenly treasure acceptable 
to God by Jesus Christ; for every time we give 
anything to the Lord's service or give up 
things highly esteemed among men for the 
sake of the Lord, or his Word, or his people, 
or even for humanity's sake, we to that extent 
overcome the fallen disposition or spirit of 
selfishness, and cultivate the spirit of love and 
benevolence, the spirit of God, the spirit of 
Christ, the holy spirit or disposition, without 

which none will be acceptable as joint-heirs 
with Christ in his Kingdom;— for "if any man 
have not the spirit [disposition] of Christ he 
is none of his."— Rom. 8:9. 

Let us see to it that, having made the contract, 
we pay over the price in full.— Acts 5:1-11. 

R1657 : page 158 


"And because ye are sons, God hath sent forth the 
Spirit of his Son into your hearts, crying, Abba, Father. 
Wherefore, thou art no more a servant, but a son; 
and if a son, then an heir of God through Christ." 
-Gal. 4:6,7.- 

IN writing this epistle the Apostle is endeavoring 
to defend the Church in Galatia against 
certain Judaizing teachers who were seeking 
not only to undermine his teaching and personal 
influence, but thereby to bring believers 
under bondage to the Jewish law;— giving the 
inference that faith in Christ was only efficacious 
for salvation when supplemented by the 
keeping of the law. 

The Apostle (Chap. 1.) expresses his surprise 
that these Galatian Christians should so soon 
become entangled in this error, when the gospel 
of the Kingdom had been so clearly set 
before them. Then (Chap. 1:10-24; 2:1-10) 
he reproduces the evidence of his apostleship, 
and in a masterly way sets forth the strong 
foundation of the hope of the gospel, the entire 
freedom of both Jews and Gentiles from 
the bondage of the Law Covenant, and the 
glorious liberty and peculiar privileges of the 
sons of God. 

These Gentile Christians had never been 
under the Jewish law. They were "aliens from 
the commonwealth of Israel, and strangers 
from the covenants of promise." But, through 
the preaching of the Apostle, they were brought 
nigh to God "by the blood of Christ" (Eph. 2:12,13); 
i.e., through faith in his blood they 
had been freely justified. "This only would 
I learn of you," said he, "Received ye the 
Spirit by the works of the Law, or by the hearing 
of faith? Are ye so foolish? having begun 
in the Spirit, are ye now made perfect by 
the flesh?"-Gal. 3:2,3. 

Then he proceeds to show further that while 

the Gentiles were not to be brought under 
bondage to the Jewish law, neither were the Jews 

R1658 : page 158 

justified by it; for it proved to be unto condemnation 
to every one that ever was under 
it, save the one perfect man, Christ Jesus, who 
fulfilled all its conditions, and, being blameless, 
rendered himself an acceptable sacrifice 
to redeem those who were under the Jewish 
law (3:10,11,13), as well as all of the Gentile 
world who were under the curse of the Edenic 
law, which was the same law written originally 
in the heart of the first perfect man, Adam. 
Thus "by one offering he hath perfected forever 
[made complete in his righteousness] them 
that are sanctified [fully consecrated to God]," 
whether Jews or Gentiles.— Heb. 10: 14. 

In the words of our text, he then bids them 
mark the fact that the witness of the holy Spirit 
with their spirits is to the effect that they are 
the recognized sons of God, and that they 
came into this grace without the works of the 
law. He says, "Because ye are sons [i.e., 
because you have believed on Christ alone for 
salvation and have consecrated yourselves to 
him and therefore been adopted into God's 
family], God hath sent forth the Spirit of his 
Son [the seal of your adoption— Eph. 1:13] 
into your hearts, crying, Abba, Father. Wherefore, 
thou art no more a servant, but a son; 
and if a son, then an heir of God through 
Christ." Blessed privilege! why then go back 
to the beggarly elements whereby the Jews so 
long and so vainly sought to find salvation? 
(Gal. 4:9.) In Christ alone is full salvation for 
both Jew and Gentile; and in him there is no 
difference, for we are "all one in Christ Jesus." 

Thus the way of salvation is set forth as the 
way of simple, confiding faith. Men in all 
ages have sought to complicate the way and to 
hedge it about with forms and ceremonies. 
They have added penances and prayers and 
fastings, and monastic rules and regulations 
and numerous and varied superstitions, but the 
simplicity of the true way they stumble over. 
To keep the perfect law of God was a thing 
impossible for imperfect men; but if it had 
been possible, verily, says the Apostle (3:21), 
that would have been the way of salvation. 
But God had mercy upon our weakness, and, 
through Christ, offers us salvation upon the 
terms of simple faith and of loyalty and obedience 
to his will to the extent of our ability — 
the terms of the New Covenant. 

To thus accept the favor of God through 
Christ— the evidences of sonship and the present 

R1658: page 159 

and prophetic inheritance of sons— is to 
enter into the blessed rest of faith. This rest 
of faith is something which the world can 
neither give nor take away. It brings with it 
peace and happiness and joy in the midst of 
all the shifting circumstances of the present 
life. To those who have entered into this rest 
of faith penances are seen to be of no avail, 
and prayers are occasions of sweet communion 
with God; feasting from the Lord's bountiful 
table take the place of fastings, active zeal in 
the Master's service supplants the gloomy and 
useless life of the solitary and self-tortured recluse; 
and the glorious sunlight of truth chases 
away the shadows of human superstitions. 

O how blessed is this rest of faith! Would 
that all who name the name of Christ might 
fully enter in! True, there are self-denials and 
sacrifices and disciplines and trials, and often 
persecutions in the way; but in the midst of 
them all there is rest and peace. Such, though 
in the world, are not of it. They are in the 
world as the Lord's representatives and ambassadors. 
They are here to tell "the good 
tidings of great joy" to all people who have 
ears to hear, and to make known among men 
the unsearchable riches of Christ. They are the 
light of the world, and if obedient to the 
Master's voice they will not hide their light 
by retiring from the world and shutting themselves 
up for religious meditation. 

Some in times past have gained a reputation 
for great sanctity by secluding themselves from 
the world and devoting themselves to a monastic 
life; but how strangely their lives contrast 
with the active, zealous devotion of the Lord 
and the apostles and the early Church, before 
this superstition was promulgated. Let us 
mark the footprints of our Lord and those who 
followed him, and strive to walk in them. As 
sons and heirs of God let us rejoice in our inheritance 
with thanksgiving, and let our zeal in 
service manifest our love and devotion to God. 

Whom the Son makes free is free indeed; 
for he is made free by the Truth. -- 
John 8:32,36. 

page 159 




R1657 : page 159 


II. QUAR., LESSON X., JUNE 3, EXOD. 12:1-14. 

Golden Text— "Christ our Passover is sacrificed for us. 
-1 Cor. 5:7. 

The term Passover signifies to pass by or 
spare from an affliction. When the last 
plague was visited upon Egypt, the houses 
of the Israelites were all marked with the 
blood of a slain lamb, that the destroying 
angel might not cut off the first born of Israel 
with the first born of Egypt. These 
first born ones were afterward represented 
in the priestly tribe of Levi, to which 
Moses belonged (Exod. 13:2; Num. 3:11-13), 
and through this priesthood all Israel 
was brought into covenant relationship 
with God. The Gospel Church, is the antitype. 
These alone of all people are now 
in danger of everlasting death— the second 
death— because these only have the knowledge 
sufficient— if rejected or abused— to 
bring condemnation to the second death. 

The first born of Israel represented those 
who now by faith abide in Christ, under 
"the blood of sprinkling"— the precious 
blood of Christ, our passover lamb, slain 
for us. And these shall be delivered, 
spared, passed over, being counted worthy 
of life through the merit of the precious 
blood of Christ. But if any abide not under 
this covering, he must surely perish, as 
any of the first born of Israel would have 
perished had they ventured out, beyond the 
protection of the blood of the typical lamb. 
How forcibly does the type thus illustrate 
the value of the precious blood of Christ, 
our Passover Lamb ! 

The typical feast, commemorative of the 

typical Passover, was celebrated ever after 
by Israel. Our Lord and his disciples observed 
it, as all Jews were required to do, 
yearly on the fourteenth of Nisan. The 
Lord's Supper was instituted just after this 
Passover supper, and to take its place, on 
the last night of our Lord's earthly life— 

R1657 : page 160 

the same night in which he was betrayed, 
the same day on which he was crucified, 
the Jewish day beginning the evening preceding 
at sunset. This annual remembrancer 
was to be to Christ's followers what the 
Passover had been to the Jews. They were 
to see Christ Jesus as their lamb, and rejoice 
in their justification through his precious 
blood. And they were to celebrate it 
yearly— as the Israelites had done— but now 
in remembrance of the reality and not of the 
type. "Christ, our passover, is sacrificed for 
us; therefore, let us keep the feast"— as often 
as the season returns, until fully delivered 
from death to life in his likeness. 

R1657 : page 160 


II. QUAR., LESSON XL, JUNE 10, EXOD. 14:19-29. 

Golden Text— "By faith they passed through the Red 
Sea."-Heb. 11:29. 

This chapter in the history of God's ancient 
people is an illustration of the power 
and wisdom and love of God. And it is a 
warning to all who are disposed to heed it, 
to beware of undertaking to contend with 
the Almighty. No matter how weak or 
insignificant or poor or despised among men 
may be the subjects of his care, the hand 
that is lifted against them defies the power 
of Jehovah, and shall surely come to grief. 

This deliverance of typical Israel from 
Egypt illustrates the deliverance from sin 
and its bondage of all who desire to be 
God's servants and to have the promised 
blessing as it shall be fulfilled after the 
plagues (Rev. 16), in the utter destruction 
of all the systems born of sin and selfishness 
which would hinder human prosperity 
and advancement toward God. The 

overthrow of Pharaoh's army by the sea, 
corresponds to the fact that many of the 
present enslaving agencies will be overthrown 
by anarchy in the great "time of 
trouble," now so near at hand. Already 
the storm is approaching which will eventually 
overthrow all evil-doers; but a way 
of escape is provided for all who seek God 
and put their trust in him, following the 
course which his wisdom has marked out. 
It is important to note in this connection 
that the terms "borrowed" and "lent" in 
Exod. 11:2; 12:35,36 are improper and misleading 
translations of the Hebrew word 
shaal, giving the impression of a command 
to dishonesty on the part of God and a dishonest 
transaction on the part of the Israelites. 
The Israelites did not borrow, but asked for 
(as in R.V.) jewels of silver and jewels of 
gold and garments. And the Egyptians 
did not lend, but allowed their request. 
Thus the Israelites had some reward for their 
long service, though it was only granted by 
their oppressors under fear to refuse them. 

R1658 : page 160 


II. QUAR., LESSON XII., JUNE 17, PROV. 23:29-35. 

Golden Text— "Look not thou upon the wine when 
it is red."— Prov. 23:31. 

The significance of this lesson is too manifest 
to need special comment, but is worthy 
of the careful consideration, not only of 
those who are liable to the temptations of 
strong drink, but also of all who have any 
influence over others in this respect. The 
principles and practices of all God's people 
should be specially clear and pronounced 
upon this and every other question of morals 
and conduct. 

R1658 : page 160 


READING, PSA. 105; HEB. 11:17-29. 

Golden Text— "The Lord's portion is his people. 
Deut. 32:9. 

A careful review of the lessons of this 
quarter in connection with the Scripture 
readings suggested will be found very profitable. 
The Old Testament worthies surely 
command our deepest respect and admiration; 
and their faith and faithfulness is 
worthy of our study and imitation. And 
all the steps of divine providence so clearly 
marked in Old Testament history are such 
as to establish and confirm our faith in the 
goodness and power and love and wisdom of 
God. Let us not forget that these blessed 
lessons are recorded, not to satisfy mere 
idle curiosity, nor to furnish entertainment, 
but to acquaint us more fully with the works 
and ways and will of our God. 

R1658 : page 160 


Mgr. Satollistates, through Father O'Gorman, 
his interpreter, that there are pending diplomatic 
negotiations to bring the Greek church 
of all Russia, now under the personal control 
of the Czar, into the keeping of the Vatican. 

Churchmen take it for granted that if the Czar 
is to place the state church under control of 
Rome it is in the interest of Leo's hope to effect 
the disarmament of the great nations of the 
world, and for securing the ultimate universal 
peace and arbitration of international quarrels. 

page 162 









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N.B.— Those of the interested, who by reason of old 
age or accidents, or other adversity, are unable to pay, 
will be supplied FREE, if they will send a Postal Card each 
December, stating their case and requesting the paper. 

R1668 : page 162 

"As travail upon a woman with child" 
is the inspired description of the forty-year 
day of trouble, by which the Millennial age 
is commenced. The panic of 1873, which 
affected the whole world, was the first spasm, 
and since then at irregular intervals the 
labor-pains of earth have been experienced. 
Just now, we of the United States are in the 
midst of one of these throes of the groaning 

In this land of bountiful crops, many, because 
of strikes, are almost destitute of food. 
In this land of liberty thousands of armed 
and unarmed men in half a dozen states are 
in a state of war. It is a war of labor 
against capital, and is the natural result of 
the competitive system of business, which 
evidently will hold on until spasm after 
spasm of increasing severity, resulting in 
anarchy will ultimately give birth to a new 
order of society based upon the new-old 
teaching of Christ. 


DEAR BRO. RUSSELL:-My mind has been 
enlightened by reading MILLENNIAL DAWN. I 
hope the truth therein revealed will reach every 
thinking Christian who asks, seeks and knocks 
for the true meaning of the Bible. 

I received a circular from the conspirators, 
but was unmoved by it; and last Sunday I had 
the pleasure of hearing your wife faithfully and 

thoroughly defend her husband and the truth, 
in the presence of one of the deluded men. 

Enclosed find a "straw" that tells which 
way the wind blows. It is from the pen of 
Rabbi Hirsch of this city. I heard him preach 
a series of sermons in his synagogue recently, 
which were highly in favor of Jesus and Paul, 
and he read each time a chapter from the New 
Testament. Once, after giving utterance to a 
sentiment similar to that of the clipping [below], 
he said to his Jewish hearers: "Crucify 
me if you will for saying it." Yours in the 
Master's service. Loftus Frizelle. 

"We quote the rabbis of the Talmud; shall 
we then not also quote the Rabbi of Bethlehem? 
Shall not he in whom there burned, if it 
burned in any one, the spirit and the light of 
Judaism, be reclaimed by the synagogue? Yea, 
he hath been reclaimed. Happy this day, when 
Judaism again finds her son, the son comes 
back to the mother laden with the rich reward 
of his quest. The New Testament in the gospels 
presents Jewish thought, Jewish religion, 
Jewish universalism. Not an advance beyond 
Judaism, but a correspondence with Judaism, 
we have in the doctrine of Jesus, who was Jew 
and man; and because man, son of God." 
—Reform Advocate (Jewish). 

R1659 : page 163 

Pentecost Memorial Issue. 

JUNE 11, 1894. 



--PSA. 106:1-5.-- 


THE remarkable circumstances which called 
forth the WATCH TOWER EXTRA, dated 
April 25, now call forth this Triple Number; 
but for a very different purpose. The former 

awakened in some a fear that the cause we love 
had received some serious injury from the attack 
of the great Enemy, at the hands of the 
conspirators, who sought the death of our influence, 
and the disruption of the present harvest 
work. This issue, on the contrary, is a 
Thanksgiving Number, and to inform the 
Church of the wonderful way in which the Lord 
has overruled in the recent troubles, and is 
making the wrath of men to praise him. A blessing 
to all of the faithful is evidently coming out 
of this great evil. In it we also lay before you 
some extracts from a few of the hundreds of letters 
we are now continually receiving. 

We cannot answer all these welcome letters 
personally, except as the writers will accept this 
Thanksgiving Number as a reply. Be assured 
that your expressions of warm brotherly love are 
fully reciprocated by us. You thus give evidence 
of having attained a growth in grace 
mentioned by the Apostle (1 Pet. 1:22), "Seeing 
ye have purified your souls in obeying the 
truth in its spirit UNTO UNFEIGNED LOVE OF THE 
BRETHREN,— love one another with a pure heart 

While we herewith publish extracts from many 
letters, that the voice of the Church may be generally 
heard for mutual encouragement, yet do not 
consider the omission of others as a lack of appreciation, 
for we can publish only a few in 
comparison to the number received. But be 
assured that all such letters are prized and will 
be preserved. And as soon as circumstances 
will permit we will have our office helpers make 
an alphabetical list of the names of the writers, 
—for an everlasting remembrance of God's 
grace and your steadfastness in this trial. 

From these letters we have already expunged 
considerable that might be construed as personal 
laudation; but we have allowed more to 
remain than our modesty would permit under 
other circumstances. For the sake of them 
that stand by (John 1 1 :42), we feel it to be 
duty to permit our friends to express themselves 
with considerable freedom, as an offset to the 
calumnies of the "false brethren" before the 
minds of the newer readers. But let none esteem 
this as our victory. We may truly say: 
"This is the Lord's doing, and it is marvelous 
in our eyes." 

R1659 : page 164 

The effect upon the Church is the very reverse 
of what the Enemy designed: it is, as they express 
it, drawing nearer than ever to their hearts 

the WATCH TOWER publications and the general 
interests of the harvest work. The true sheep 
are being awakened to fresh zeal in the Master's 
service, as this storm indicates to us all that the 
weight of trouble, which is to usher in the Millennial 
morning, is fast approaching. They are 
beginning to see what we have repeatedly 
sought to impress upon all; viz., that the favorable 
period of quiet for study and for fitting on 
the whole armor of God, is to be followed by a 
severe "battle," in which every piece of that 
armor will be needed and will be thoroughly 
tried; a time in which there will be less and less 
opportunity for putting on the armor, because 
of the severe and repeated conflicts which our 
great enemy will be permitted to wage against us. 

All this is clearly shown by the Apostle's 
words, "Take unto you [put upon you] the 
whole armor of God [beforehand], that ye may 
be able to withstand in the evil day; and, having 
done all [that you can do, in the way of armoring, 
etc.], stand [firmly and valiantly in the battle, 
defending yourself and those of the household 
of faith within your reach]."— Eph. 6:13. 

Those who have put on the helmet only, who 
have merely a theoretical or intellectual knowledge 
of the Truth, are in great danger. They are 
far more exposed than those who have only a 
large shield of faith. But none are ready for 
the conflict, already beginning, except those 
having on the complete armor. No more armor 
is provided than will be needed in this evil day. 
All need the "HELMET" of intellectual appreciation 
of God's great plan. All need the 
"BREASTPLATE" of righteousness; not only 
of Christ's imputed righteousness, but also of 
the actual righteousness of heart,— of will or intent 
—which alone can appreciate and appropriate 
the imputed righteousness of Christ. All 
need the "SHIELD" of faith,— a trust in God 
which will protect from all the fiery darts and 
trials of the enemy. All need to have and to 
know how to use the "SWORD" of the spirit, the 
Word of God, so as to defend themselves and 
others from the insidious attacks of the foe. 
And all need the "SANDALS,"— consecration, 
patience and fortitude in order to keep the narrow, 
rugged way and not become weary and 
faint of heart. 

Our chief joy in this connection, dear 
friends, was to find that the great Enemy's 
effort to shatter the body of Christ and to disturb 
the harvest work had so signally failed. 
The body of Christ is not divided. The true 
sheep heard the Master's voice, saying, "He 
that is not for me is against me, and he that 

gathereth not with me scattereth abroad;" and 
many have been awakened by the noise of this 
"explosion," and are more than ever on the 
alert to note the very tones of the Master's voice 
and to watch to be "guided by his eye." 

A few, no doubt more than we yet know of, 
will fall by the way, "offended" by the trial 
which the Lord's providence permitted for this 
very purpose of "sifting." As yet, however, 
more than six weeks after their attack, we do 
not know of a dozen in all who have been injured 
by the falsehoods and "bombs" of this 
wicked plot,— aside from the conspirators and 
about ten of the German congregation here who 
do not understand the English language and 
for whom we cannot speak. And of that dozen 
we regret to say that three were in our office 
and of our household, and were for some time, it 
now appears, directly and indirectly under the 
influence of the conspirators. The special and 
cunning attack made by the great Enemy upon 
those closest to us, in these three cases took 
effect; but believing them all to be true children 
of God, we have hope for their speedy recovery 
from this snare of the fowler. Indeed, we already 
have intimations from two of these that they are 
beginning to see matters in their true light. 

However, the "Extra," with our complete 
refutation of all the false and wicked charges of 
the conspirators, was just in time; for, not content 
with printing the falsehoods, two of them, 
who had no money with which to pay their 
accounts, had suddenly plenty of it to spend in 
railway fares traveling east and west to see the 
sheep and personally "rub in" upon them their 
slanderous charges. Wherever they went we 
heard from them through faithful ones, who 
discerned their spirit, that it was far from the 
spirit of Christ, and backed by envy and ambition; 

R1659 : page 165 

and who thereby were put on their guard 
against believing such absurd slanders. 

Wherever they were well received and got 
subscriptions to their proposed paper, they were 
mild and bland, and stroked only with the "fur;" 

R1660 : page 165 

but they let out "claws" upon any who refused to 
subscribe and who said they would wait until 
they heard from Brother Russell, before coming 
to any conclusion. In their anxiety to get 
subscriptions and donations— "money from the 
fish"— they resorted, it seems, to almost any 

kind of misrepresentation and falsehood. 

But even this partial success lasted but a short 
time,-until the WATCH TOWER Extra reached 
the "sheep." Then their work was at an end: 
the answer being quite sufficient to satisfy all 
who rejoice not in iniquity, but who take 
pleasure in righteousness and truth. 

As nearly as we can learn they received only 
about a hundred subscriptions, and many of these 
by personal misrepresentations and on the plea 
of sympathy and friendship, before our Extra 
appeared. And since then many have written 
them canceling those subscriptions and telling 
them in substance that they had been obtained 
by misrepresentations, and that as they could 
expect only error and darkness from teachers 
with such a spirit they would rather lose the 
money paid than have their paper for nothing. 

Not only so, but of the about six hundred 
subscribers to the German paper published by 
Mr. O. von Zech, about one-third or two hundred 
are TOWER readers, who have taken his 
paper chiefly to encourage the work amongst 
the Germans, and who have donated money for 
the work as well as paid their subscriptions. 
These have seen the ambition and treachery, 
and many are indignant and have concluded to 
stop those donations and subscriptions. Some 
have sent us copies of the letters they sent to 
Mr. Zech. They reason rightly, that to do anything 
to encourage people with such a spirit is 
not gathering with the Lord, but scattering 
abroad. (Matt. 12:30.) They reason further, 
that if, as these men profess, they have felt themselves 
in bondage for years, then that would account 
for their keeping in line with the truths 
presented in the WATCH TOWER, and that, to be 
consistent with their own profession of new-found 
liberty, they will necessarily try now to 
publish something different, just to prove to 
themselves and others that they are free. The 
fact is, however, they never were in any bondage 
to us, except that they well knew that any deflection 
from the foundation principles of divine 
truth would mean a break of Christian fellowship 
with us. Our loyalty to the Lord demands 
of us that all his friends be ours, and that our 
Christian fellowship be with none others than 
those he fellowships. 

But some of them, evidently, were under 
bondage to those foundation principles of God's 
word, as will be seen from Sister Peck's and 
Brother Mitchell's letters, which tell how Mr. 
Rogers favored the no-ransom views, and how 
he introduced the TOWER and DAWN readers in 
Rochester to Mr. Barbour, one of the most bold 

in denying that a ransom was necessary or given, 
and who, as a consequence of that repudiation 
of the precious blood, "the wedding garment," 
was, as long ago as 1878, cast out of the light 
of present truth into the outer darkness which 
is upon the whole world,— on the subject of the 
time and manner of our Lord's presence and 
Kingdom. Thus quickly we behold the effect 
of their freedom. Would it not have been far 
better for Mr. Rogers and all these conspirators 
had they STAID WITH US in bondage to the 
word of the Lord? However, while enjoying 
their freedom, they need to be assured that it is 
from this, the Lord's bondage, and not from 
ours, that they have escaped. 

However, the conspirators now find that they 
made a great blunder in their effort at assassination. 
It is far less successful than their former 
method of administering slow poison by confidential 
"whisperings" and insinuations. As 
a consequence, without any change of heart, 
they are changing their methods and are now 
endeavoring to entrap by smooth words those 
whom they alarmed and put on guard by the 
venomous spirit of their first libelous circular, 
which, however, represented their real sentiments. 
They will, of course, endeavor to bring 
forth some "new light," to justify their claims 
as great teachers, and this will be the open door 
by which they will go into "outer darkness;" 
for we cannot expect that those who have so 

R1660 : page 166 

lost the spirit of the truth will be allowed to 
stay in its light. 

Indeed, one of the conspirators recently interviewed 
said that for his part he would rather 
die than retract. This only confirmed what we 
had feared,— that their jealousy, envy and 
malice had eaten as doth a canker, into their 
hearts, so that they loved as well as made their 
lies and slanders. Alas! Who can say but that 
their course persisted in would indeed result in 
death-the Second Death? (Rev. 22:15.) 
What we have recently experienced was quite 
evidently only the outbreak of the venomous 
disease which for a long time has eaten at their 
very hearts. Such virulent diseases do not develop 
suddenly. Not for all the world would 
we occupy their places. 

Of course, if they would fully confess their sins 
and heartily repent of them, we would rejoice, 
and would freely forgive them. But such a course 
is scarcely supposable in the cases of those who 
have been plotting and scheming this attempted 

assassination for so long a time; and who meanwhile 
have been writing such letters as the Zech 
letters published in our last Extra. We certainly 
would be stupid dupes if we allowed ourselves 
to be again deceived by professions of 
love and friendship without requiring the least 
evidence of a radical change of heart. And to 
reinstate such men in the confidence of the 
Church without the most thorough evidence of 
a radical change of heart would only be to 
expose the Lord's people to new dangers. 
Even should they repent, it would be far from 
wise for the Church to recognize them as teachers 
or leaders in any sense; nor would the humility 
which would necessarily accompany such repentance 
expect or desire such an office in the 
Church after such conduct. 

The result of this storm will undoubtedly be 
beneficial to quite a number like Brother Thorn, 
whose letter shows that the slow poison of whispered 
slander had been administered to him; 
and Sister Hamilton's letter tells the same 
story. Surely this experience must work for 
good to all who love righteousness and are 
called according to God's purpose. One lesson 
will be, not to tolerate "back-biters," "whisperers" 
and "busybodies," who bear false witness 
against their neighbors. Keep no confidence 
with such. Expose them at once to those 
they seek to defame. 

But praise God for the deliverance which he 
has brought about, for his truth and for his people! 
Never did we see more markedly than in 
this experience the wonderful leadings of his 
Providence. The simple statement in our issue 
of April 1st, of the facts relative to "The Work 
in England" (and in the light of recent developments 
all can see that its treatment of Mr. 
Rogers was very fair and very kind), served to 
prepare the minds of all for something to come; 
—especially the statement that Mr. Rogers left 
us in an angry mood, expressing his intention to 
influence as many of the colporteurs as possible 
to his new mendicant method. In the same issue 
appeared the article entitled "Lest ye enter 
into Temptation." That article was written 
about a month before the conspiracy broke 
forth, and it was the subject of the Sunday discourse 
to the Allegheny church after it was 
written. We do not wonder now, in the light 
of what we see must have been their murderous 
condition of heart, that some of the conspirators 
who were present and heard that discourse 
said they did not like it. We are confident 
that Satan did not like it either. But we 
are sure that under God's providence it was 

"meat in due season" to many, and that in the 
spirit of watchfulness and prayer which it helped 
to awaken lay the safety and preparation of many 
of the sheep and the lambs of the Lord's fold. 

The only portion of those TOWERS written 
after the conspiracy had shown itself was the 
brief statement in the April 15th issue, entitled 
"Watch With Me One Hour." Yet these 
providential safe-guards were enough, apparently, 
and all the dear sheep were prepared for 
something. How evidently our present Lord 
had provided that the enemy should not pluck 
any of the true sheep out of his hand. 

Before our "Extra" was issued, Sister Russell 
received a letter from Sister Peck, saying that 
Mr. Rogers had visited her on his course eastward 
from Cleveland to New York City, and 
that at the various points along the way, where 
he knew of interested readers of the TOWER, he 
was stopping to accomplish, if possible, his work 

R1660 : page 167 

of destruction. He represented Bro. Russell as 

in a "deplorably sinful state"— dishonest, traitorous, 

a liar, etc. And all this he did in such 

a smooth and deceptive way that some seemed 

influenced by it; for only when he was boldly 

and persistently opposed, did his evil spirit 

manifest itself. 

My loyal and dearly beloved helpmate said 
at once: This is a slander which I alone can 
refute for you and the Lord, and it should be 
done personally. If you will consent, I will 
start at once, meet Mr. Rogers and his shameless 
falsehoods, and silence him forever on that 
score. Then I will go over the route he has 
just been over and meet the friends and expose 
his malicious untruths. I consented, knowing 
that her visit would be specially profitable to 
those Mr. Rogers had met and personally influenced 
and prejudiced before they got the 
Extra exposing the conspiracy. 

Sister Russell's journey of nearly three weeks 
was specially blessed of the Lord. She went 
from New York City, stopping at various places, 
through New York and Ohio, to Chicago and 
back to Allegheny. The result is everyway encouraging 
to the truth. 

"Bless the Lord, O my soul, and forget not 
all his benefits!" "Rejoice in the Lord, ye 
righteous, and give thanks at the remembrance 
of his holiness !--Psalm 103:2; 97:12. 

Sister Russell arrived home on the last day of 
May, and to a surprise party of about fifty of 
the church friends who, notwithstanding the 

rain, met at our home to welcome her back, she 
related the experiences of her journey, and the 
Lord's favor in connection therewith. During 
her eighteen days absence she traveled two thousand 
miles, visited the congregations of the 
Church in ten cities, spoke nine times, on an 
average over an hour at each place. We have 
requested that she write out a little account of 
her journey for the benefit of the Church in 
general, and it follows:— 

R1661 : page 167 


To the dear friends who bade me Godspeed as 
I left them at various points along the route 
from New York to Chicago, and also to those 
at home and abroad elsewhere, who are anxious 
to learn what I have observed of the condition 
of the church since the late storm has 
passed over it, I will report as briefly as possible 
as follows:— 

First, in a general way. Though I have frequently 
met with various companies of those of 
this precious faith and hope, and have seen 
them rejoicing in hope and patient in tribulation, 
never before have I seen them awed with 
such a feeling of deep solemnity and serious 
consideration. This is manifest not only from 
my visit, but also from the many letters received; 
and while we greatly feared for the stability 
of the household as we entered into this 
storm-cloud, we come out of it now rejoicing 
to realize that the spirit of the Lord is so manifest 
in our midst. Our Lord predicted that the 
fiery trials of this evil day would try every man's 
work of what sort it is; and now the Church 
has passed through a most severe ordeal, and 
the confidence one in another has grown stronger 
as we have seen each other tested and proved. 

Indeed, the spirit of moderation and kindly 
judgment and patient waiting for sure testimony, 
of slowness to impute evil, etc., which 
has characterized the Church everywhere, has 
been a matter of almost surprise to us; for we 
would surely have supposed that more would be 
caught in the snare of the fowler. As an illustration 
of this spirit of caution and moderation I 
cite the case of the Church in London. The 
circulars of our enemies were sent there in three 
packages, to three different parties, to be distributed 
to the Church in London. Sister Home, 
who received one of the packages, after reading 

the circular and being very much shocked by 
it, as all have been, soon came to the conclusion 
that it must be the work of the great enemy, Satan; 
and she accordingly decided that she would 
not distribute her package. But presuming that 
the other two would do so, she at once wrote letters 
to the various members, urging all to reserve 
their judgment for the present and wait until 
they should have time to hear from America from 
Bro. Russell, who, she felt confident, would be 
able to clear himself from those charges. After 
she had mailed her letters the two brethren who 
had received similar packages called upon her to 
consult together as to what would best be done. 

R1661 : page 168 

They had not distributed their packages either, 
and desired to wait for further testimony on the 
subject. Then Sister Home wished she had not 
sent her letters, as the London Church were still 
in ignorance of the trouble. However, as they 
would now be inquiring to learn what had happened, 
the three decided to call a special meeting 
of the London Church and to read to them 
the circular letters and give their own impressions, 
—that it looked like the work of the great 
enemy,— and to urge all to patient waiting and 
prayer that the Lord might in due time vindicate 
his own cause and keep his own people. 

Sister Home then wrote to us a kind letter of 
sympathy and comfort, informing us of these 
facts and of their waiting and prayerful attitude. 
On receiving this and similar testimonies from 
other companies in various parts, we thanked 
God and took courage, and said, surely the spirit 
of the Lord is in the midst of his people. He 
knoweth them that are his, and no weapon that 
is formed against them shall prosper. Yes, we 
greatly rejoice in this; for although the late 
troubles have revealed the workings of Satan, 
and made us to realize painfully that some whom 
we had esteemed as true brethren in Christ and 
partakers with us of the high calling and of this 
ministry of the truth, were actually false brethren 
and bitter secret enemies, they have also manifested 
in a most remarkable way that the spiritual 
condition of the Church at large was a 
healthy one, and capable of resisting the virulent 
pestilence that was abroad, which, like a 
great tidal wave, suddenly and unexpectedly 
swept over the whole Church. 

But now for the occasion and facts of my recent 
visit: Learning from letters received the 
purpose of Mr. Rogers to meet with the Churches 
of New York and Brooklyn on Sunday, May 

13th, and of the object of his visit there, which 

might be judged from the reports of his course 

all along the line from Cleveland eastward 

through central New York, I proposed to my 

husband that if he would allow me to go to New 

York City I would attend the meeting, let him 

make his false statements to my face and challenge 

him for proof of his assertions. The object 

of his tour was to get as many subscriptions 

to their new paper as possible before our defense 

—"A Conspiracy Exposed"—should appear, 

and as far as possible to nullify the effects of that 

pamphlet in advance, as they knew it was in 

course of preparation, it having been announced 

to the Allegheny Church. To do this, Mr. 

Rogers falsely represented Mr. Russell as a liar, 

and his wife and all his household— the office 

helpers— as compelled by him, by force of circumstances, 

which he very specially and falsely particularized, 

to lie for him. He stated that he 

had seen Sister Russell weep bitter tears over 

Bro. Russell's sins, though he never saw me in 

tears in his life; and for ten days previous to 

this despicable business he had been a witness 

of the peace and tranquility of our home, the 

hospitality of which he has so grossly abused. 

I left Allegheny for New York City on Saturday 
night, May 12th, and arrived there on Sunday 
morning, where I was met by Bros. Mott 
and West, the leaders of the New York and 
Brooklyn meetings. They told me that Mr. Rogers 
was in the city, and that Mr. Zech was also 
expected. Later I learned that Mr. Rogers had 
endeavored to have a meeting on Saturday evening, 
but that as it was a failure, no one attending, 
there was no hope for his holding a meeting 
on Sunday, though they supposed he would 
attend their regular meetings. It was therefore 
arranged that I should speak to the New York 
company in the afternoon and to the Brooklyn 
company in the evening. 

I chose for the subject of my remarks to the 
New York company 2 Cor. 4:5-9 and 1,2, and 
called attention to the very similar experiences 
of the Church now and in the harvest of the 
Jewish age, and particularly of those engaged 
in the special ministry of the Word of Truth 
then and now. We take our stand with the 
Apostle Paul preaching, "not ourselves, but 
Christ Jesus, the Lord, and ourselves your servants 
for Jesus' sake. For God, who commanded 
the light to shine out of darkness, hath shined 
in our hearts," etc. And this glorious shining 
in our hearts has impelled us to let our light 
shine out upon others. And, thank God, the 
blessed radiance has illuminated many hearts, 

and as one after another receives it and in turn 
becomes a luminary to others, the glory of God 
is seen more and more in his Church. 

R1661 :page 169 

Like the Apostle, we well realize that we have 
this treasure in imperfect earthen vessels; but, 
thank God, the very frailness of the vessels only 
manifests the more clearly that the excellency 
of the power is of God and not of us. To ourselves 
we take none of the glory of the power 
which is now accomplishing the great harvest 
work of sealing, separating, ripening and perfecting 
God's own elect for the high office to 
which they are called. The power is of God, 
and we are glad to be counted worthy to be his 
servants in any capacity that he can use us, no 
matter how much of reproach and persecution 
may be the present reward of such service. 

True, in the midst of persecution for the sake 
of the truth and righteousness, like some of the 
early Church, "we are troubled on every side, 
yet not distressed; we are perplexed, but not 
in despair; persecuted, but not forsaken; cast 
down, but not destroyed." Yet, notwithstanding 
all this, and yet more that may be in store 
for us in the future, seeing we have this ministry, 
we faint not; nor will we handle the Word 
of God deceitfully, nor make any improper use 
of our stewardship as servants of God, to gain 
the favor of men or to abate the persecution 
from the enemies of the truth and of its faithful 
service. To our Master we stand or fall, and 
we desire the approval, sympathy and co-operation 
of those only who are in fullest accord 
with the spirit and Word of God. 

I then told the friends there of the object of 
Mr. Rogers' visit to their city, and read to them 
the letters telling of his miserable work elsewhere, 
and particularly how he was representing 
me as in actual opposition to my husband's 
course, but in enforced co-operation. I told 
them of his barefaced falsehoods and refuted 
them with indubitable testimony to the contrary, 
being able in some cases to produce the 
written testimony of friends about whom he had 
falsified, they having written to us to the contrary 
of his statements, though not knowing of them. 

In the evening I spoke to the Brooklyn meeting, 
on the Bible warning, "Beware"— "Beware 
of the concision" [the dividing spirit, the 
spirit of contention, which genders unholy strife, 
etc.], "Beware of false prophets," of "evil 
men," of "the leaven of the pharisees," of 
"covetousness," of "philosophy and vain deceit;" 

"beware of dogs," of quarrelsome, snappish 
dispositions, always selfishly seeking their 
own advantage; and finally, "Beware, lest ye, 
also, being led away with the error of the 
wicked, fall from your own steadfastness." 
"And be ye not as the horse or as the mule, 
which have no understanding, whose mouth 
must be held in with bit and bridle," but in 
the legitimate use of our intellectual endowments, 
let us apply our hearts unto instruction. 
--Phil. 3:2,3; Matt. 11:15-20; 10:17; 16:6,12; 
Luke 12:15; Col. 2:8; 2 Pet. 3:17; Psa. 32:8,9; 
Prov. 23:12. 

The divinely inspired words of warning are 
very explicit, instructing us all to be ever on 
the watch that we be not caught in any snare of 
the adversary. We stand in the midst of perilous 
times. Let us beware: the Church militant 
has well nigh accomplished her warfare, 

R1662 : page 169 

and her great foe, seeing that his time is short, 
is exceedingly industrious to foil the purpose of 
God in her completion, exaltation and establishment 
as his Kingdom. His efforts in this 
will, of course, be futile; but they will surely 
serve the Lord's purpose in gathering out of his 
prospective Kingdom all things that offend. 
Therefore, take heed, let no man take thy crown. 
--Rev. 3:11. 

Like Gideon's band, only the few who prove 
loyal and strong and true to the end will share 
with Christ the honor of bringing forth judgment 
unto victory by the Millennial reign of 
righteousness. And let all who value the prize 
of their high-calling beware of all the snares 
and temptations of this evil day. Do not 
aspire to be some great one now: be contented 
to wait for the glory that is to be revealed in 
us, remembering that he that humbleth himself 
shall be exalted, and he that exalteth himself 
shall be abased. Surely all who have a true 
faith can afford to wait and patiently bear the 
cross, especially seeing that the time is short— 
oh, so short; for only a score of years will see 
the Kingdom in both its spiritual and earthly 
phases established. 

I then rehearsed to the Brooklyn friends the 
object of my visit and of the present necessity 
for calling attention specially to these words of 

R1662 : page 170 

warning, telling them of the object of Mr. 
Rogers' visit there and stating that I was there 

for the express purpose of meeting his assertions 
with the truth, which he was so unwilling to face 
that he had not appeared at either meeting. His 
absence, under the circumstances, was a quite 
sufficient refutation of his false statements, so 
boldly made elsewhere in our absence. 

Having set the truth of these matters fairly 
before the New York and Brooklyn companies, 
and assured them fully of my personal liberty, 
as being in no sense fettered by my husband, 
etc., I was fully assured by them that they were 
a unit in their condemnation of the whole conspiracy, 
that they recognized it as the work of 
Satan whose tools these men had become, and 
that nothing they could say or do would move 
the Church there; that Mr. Rogers' past course 
while in the colporteur work thereabouts had led 
them to rather expect such a fall, so that they 
were much less surprised by it than we had been. 

Bro. Mott handed me, with privilege to use as 
I saw fit, a copy of a letter sent by him to Mr. 
Rogers before the conspirators had issued their 
slanderous circular, but after we had learned 
something of the plot and had sent word of it 
to a few of the Churches. It reads as follows:— 
New York. 

BRO. ROGERS:-Your first letter was followed 
by one from Bro. Russell, since which 
I have seen Bro. West and others of the 
"household" in this vicinity. In reference 
to this matter, which has intruded into the 
Church, I voice the sentiments of at least a 
majority— all to whom I have talked— in 
stating that it is shocking and most inopportune. 
At a time when all are preparing for 
one of the most solemn observances of the 
year [the Memorial Supper], you come and 
propose a meeting, which, if permitted, 
would absolutely spoil the whole spirit of 
the occasion. You say you will "try to be 
well pleased with any arrangements which 
have been or may be made." Let me say 
plainly that no arrangements have been or 
will be made by us with reference to your 
coming here; we do not want to see or hear 
you under present conditions. If you come 
here, you can make your own arrangements 
and introduce your peculiar views in any 
way you see fit; but understand that the channels 
through which the truth is being distributed 
among us will not be at your service. 

In regard to your last letter: I am disgusted 
that any one claiming to be of the Lord's 
people should so far forget himself as to pry 
into and seek to make public any of Bro. 
Russell's family affairs. Has Sister Russell 

applied to you for aid? Until she does, her 
domestic relations should be held sacred. I 
may as well tell you frankly that, while I 
have always esteemed you for the sake of 
your usefulness in the colporteur work, your 
course in other matters has displayed deplorably 
bad judgment, and I have only one 
opinion on the subject in hand; viz., You 
have erred sadly; and although the cause of 
the truth will not suffer eventually you will 
see the results of your recent movements in 
the downfall of those whom possibly you 
may persuade to think with you. "It must 
needs be that offences come, but woe unto 
him by whom the offence cometh." 

What you have written is not new to me, 
as you suppose. A long time since certain 
rumors reached me; but those who gave them 
currency have lived to be ashamed of the injustice 
done to the victim of what seems to 
be but jealousy and ambition for leadership. 

Yours sincerely, EDWIN C. MOTT. 

On my journey westward I spoke on the same 
and kindred topics, and always with the same 
results; viz., the hearty assurance of the friends 
that the TOWER Extra had been quite satisfactory, 
and that the personal, gauzy misrepresentations 
of these men, which they had only slightly 
credited anyhow, were now fully dispelled. 
A few special incidents, connected with my 
journey, will, no doubt, be of general interest. 

I found that Mr. Rogers had advocated no-ransom 
views, and introduced no-ransom literature, 
to a Presbyterian minister, who, for over a 
year, has been a reader of ZION'S WATCH TOWER, 
making good progress toward the fulness of 
light and liberty in the truth. Mr. Rogers had 
also misrepresented my husband to alienate this 
gentleman's sympathy and esteem. And evidently 
he had been successful in at least confusing 
his ideas on both subjects. I am specially 
glad I met this brother, as I was able to clear 
away all his doubts. He expressed himself as 
greatly relieved of a heavy burden which had 
been oppressing him, and as now able to help 
some interested ones in his congregation who 
had been similarly disturbed. He rejoiced in 
the full vindication of Bro. Russell's character. 

R1662 : page 171 

This brother remarked, I am preaching these 
truths and with good effect on my congregation, 
and I have not yet been interfered with. A number 
in his congregation are readers of the TOWER 
and DAWN. 

At Rochester, in addition to the misrepresentations 
of my husband and all connected with 
the TOWER office, Mr. Rogers had introduced 
Mr. Barbour, an old enemy of the cross of Christ 
and of Bro. Russell, its fearless champion (See 
TOWER Extra pages 104-109), thus endeavoring 
to put the flock there under the influence of 
a bold and relentless enemy and his blasphemous 
teaching. On reaching Chicago I was grieved 
to find additional testimony that Mr. Zech and 
Mr. Adamson were pursuing a similar course of 
misrepresentation, but on different lines. 

There I learned that the conspirators, realizing 
that they had failed to accomplish their terrible 
scheme, are now planning a change of tactics, 
but without repentance. Mr. Adamson told 
that at a recent emergency-meeting of the four 
in Allegheny they had cast Mr. Rogers out of 
their combination— I suppose because he still 
persisted in the bolder course which they by this 
time see is a failure. Mr. Rogers wanted the 
others to hire a hall for him in Pittsburgh, and 
to advertise that he would "expose the errors 
of Millennial Dawn and Zion's Watch Tower." 
In the light of their recent experiences no wonder 
the others voted that such a course would be 
insanely suicidal to their cause, and dropped him. 

But nothing can be more evident than that 
they are as full as ever of the murderous spirit, 
and that any "reconciliation" would only mean 
another opportunity to "blow Mr. Russell and 
his work sky-high;"— an opportunity to do and 
say things privately as before, so that they could 
not be caught and exposed. As evidence of 
this, Mr. Adamson has a type- written letter from 
Mr. Zech, which I have seen and read. This 
letter he is loaning around amongst the Chicago 
Church (which no longer tolerates him as a 
teacher), on condition that they first promise 
that they will make no copy of it, nor allow 
it to pass out of their hands;— evidently 
fearing that its false presentations, if copied, 
would come to my husband's eyes and be exposed. 
Verily, they love darkness and secrecy, 
because their deeds are evil. Alas! how hard it 
is to realize that we have been so grievously deceived 
in these men. 

Mr. Zech furthermore is evidently in a private 
way seeking to give the inference that if he 
should fail in his business it would be my husband's 
fault. I am told that he says "I don't 
know what I may be obliged to do if Mr. Russell 
should push me." He does know, however, 
that such words are very deceptive to most people, 
who know little about business matters. I 
explained to the German sister who told me this, 

that if either one got pushed by the other, it 
would be my husband who would be pushed by 
Mr. Zech. My husband, having indorsed thirty-two 
hundred dollars of Mr. Zech's notes without 
one cent of security, will surely be pushed 
by the banks who hold those notes, if Mr. Zech 
does not pay them. 

Mr. and Mrs. Adamson are at the same business 
of misrepresentation. A Norwegian sister, 
with whom I took tea in Chicago, said to me 
before I left, Oh! Sister Russell, I am so glad 
that you visited us, I am so glad to get personally 
acquainted; for Mrs. Adamson has been 
telling us lately that you are very haughty and 
proud, and I am so glad to know that it is 
not true. And Mr. Adamson said to us 
recently— "The Church in Allegheny is rotten." 
I answered, "How is that Mr. A.? You 
told us not long ago of the Church there, that 
they were such noble Christians, and all so harmonious. 
How is it now that you have suddenly 
changed your mind and say they are all 'rotten?' 
In what respect are they 'rotten?'" 
"Well," said he, "I mean to say that they are 
only 'babes.'" "But," I replied, "are babes 

R1663 : page 171 

I assured the sister that while some false 
brethren have recently disclosed themselves and 
removed the sheep's clothing they formerly wore, 
yet we have some as noble hearts in the Allegheny 
Church as are to be found on earth. And 
as for their being "babes," I could tell her that 
some here who are "babes" in "malice" (1 Cor. 14:20), 
compared with Mr. Adamson, could 
instruct him on the proper interpretation of parables, 
as well as show him that some of his recent 
Chicago preaching is very unscriptural. I refer 

R1663 : page 172 

to his telling the Church there that if they found 
the narrow way of the high or heavenly calling 
too difficult, they could turn aside and run for 
the restitution prize of human perfection, and 
that the ancient worthies may be looked for any 
day now— before the "first resurrection," of the 
Church, is completed. 

This sister also told me of a very remarkable 
dream of another of the Norwegian sisters, a 
near neighbor. A short time ago, she said, 
Sister W. came over to my house in the morning 
to tell me that in her dream, which made a 
very deep impression on her mind, she had seen 

and heard Bro. Russell preaching these precious 
truths "in our own beautiful Norwegian language"; 
and while she listened enraptured with 
it, some one in the congregation hurled a stone 
at the head of the preacher, which struck him 
in the mouth, from whence the blood flowed 
profusely. She ran to his aid and tried to wipe 
away the blood, which only flowed the more. 

Then the scene suddenly seemed to change, 
and she held in her hand an open Bible, whose 
pages were mirrors. On one page was reflected 
a great and venomous serpent, which caused her 
to fear and tremble so that she could scarcely 
hold the book. Yet she feared to let it fall, lest 
it might break. But as she tremblingly held it, 
she glanced at the opposite page, where she 
read,--"The God of peace shall bruise Satan 
under your feet shortly." Then she awakened 
in great excitement. It seemed at the time 
prophetic; and when the late storm broke over 
Bro. Russell and the Church, she at once recalled 
its peculiar impressions. Several others 
have mentioned similar dreams preceding this 
trouble, and they seem strangely prophetic. 

Mr. Adamson also told that my husband forbids 
people to marry, and as a proof of this related 
how he once sent Mr. Bryan a three days' 
journey into the country at an expense of twelve 
dollars, in order to prevent a wedding. I answered 
that this statement is as untrue as the 
others; that Mr. Russell never forbade any one 
to marry, and that not a living being could 
truthfully say that he or she had been forbidden; 
but that I knew that when his opinion was specially 
asked he gave the Apostle Paul's advice, 
and as nearly as possible in his words, citing 
them. (1 Cor. 7:25-35.) And when I had given 
a truthful explanation of his proof, above referred 
to, all saw that it was to my husband's credit 
that he spared neither trouble nor expense in 
order to let a sister in Christ know something of 
what he knew of the character of the man she 
was about to marry; that, thus informed, she 
might the better judge for herself whether or not 
he would make a desirable husband. Mr. Bryan 
who took that letter, and who brought it back 
undelivered, because too late to be of service to 
the sister, knows the truth of the matter, while 
conniving with Mr. A. at its misrepresentation 
of my husband's character and teachings. Anything 
to down Mr. Russell's influence,— seems 
to be their motto. 

In the same connection, Mr. Adamson is telling 
that Mr. Russell wrote to him shortly after 
he was married, telling him that he should make 
his Will so as to give what money he had to the 

Tract Fund, and to be sure not to let Mrs. A. 

see that letter. They affirmed this story in my 

presence, and said they had the letter in hand. 

I denied it emphatically, well knowing my husband's 

disposition to the contrary. I asked them 

to read the letter aloud to us all, but they refused 

to do so, and this clearly showed to all 

present that the statement was not worthy of 

credence. Only since my return home have I 

learned the truth on the subject, as follows: 

Shortly after Mr. A's marriage, Mrs. A., it 
seems, declared that she "was not going to race 
over the country after him, like a mad dog." 
In writing to Mr. Russell on the subject, Mr. A. 
said, in substance, "What money I have was 
all consecrated to the Lord before I married; 
and in the event of my death I do not intend 
that any of it shall go to Mrs. Adamson or her 
folks: it shall go to the Tract Fund." 

In his reply to that letter, my husband urged 
that Mrs. Adamson be not ignored; that as a 
wife she had a just claim upon him;— that on 
general principles any woman he would call his 
"wife" deserved consideration as such, even if 
out of harmony on religious subjects, as Mrs. 
A. then was, according to his representation. 
But he advised that if Mr. A. decided to will 
any portion of his effects to the Tract Fund, 
it would be wise, under the circumstances he 

R1663 : page 173 

described, and to the interest of his domestic 
happiness, not to inform Mrs. A. respecting it. 
That is probably the letter they had in hand, 
and were afraid to read lest their misrepresentations 
should be made manifest. Thus do falsehoods 
force the truth to view.— Matt. 10:26. 

As illustrating the depth of wickedness to 
which these men would stoop, under the influence 
of envy and ambition, I told the Church 
how Mr. Adamson had written to Bro. Wright 
(and we know not to how many others), citing 
1 Cor. 5:1-6 without comment, as applicable to 
my husband. Mr. Adamson could not deny the 
fact, under the evidence, but protested that he 
had not intended any reflection upon Mr. Russell's 
moral character. But Bro. McPhail, of 
the West Chicago meeting, spoke up and said 
that Mr. Adamson had made the same citation 
before that congregation, and reminded Mr. A. 
that he had challenged the reference then and 
there. Some of the brethren present remarked 
that such a charge would have no weight with 
anyone who knew Mr. Russell or who had ever 
looked into his face. In telling what inference 

he did wish to give by the citation named, Mr. A. 
replied that he meant to say that Mr. Russell is 
a "railer." But since railers are not mentioned 
at all in the citation, but five verses further down 
in the chapter, I showed that this is only one of 
the many cunning methods of misrepresentation 
resorted to by these wicked men—because they 
do not know any real crimes to lay to his charge. 

I mention these items here, because no doubt 
they have been similarly misstated orally or by 
letter to others; and to show that the same spirit 
that prompted the misrepresentations of their 
first attack still controls them, and that reconciliation 
with such people, under such conditions, 
would neither be possible, nor desirable, nor 
right, nor Scriptural. Better, far better off, is 
the Church without these men and all who have 
sympathy with such unscrupulous conduct. Indeed, 
while I was speaking at Chicago upon the 
duty of the Church as laid down in Matt. 18:15-17 
and 2 Thes. 3:6 (See TOWER Extra, page 
66), and showing that such men were not to be 
accounted again as "brethren" unless they 
first make full confession and give evidence 
of a heart repentance by as industriously attempting 
to undo the wrong as they exercised 
themselves in doing it, Mr. Adamson spoke up 
and said, "I do not repent. I would do the same 
thing again to-morrow." I replied, You are 
unto me, therefore, under the instruction of the 
Scriptures, as a heathen man and a publican;— 
as "a heathen man" in that I can no longer 
have any Christian fellowship with you; as "a 
publican" in that I can no longer respect you 
as I could respect an honorable man of the world. 

On the whole, my visit among the Churches 
gives reason for great encouragement; for surely 
if the Lord were not in the midst of his people 
such a virulent attack of the Adversary to destroy 
and scatter the flock would have done great 
damage. But I found everywhere a noble spirit 
of patience, faith, moderation and zeal. With 
deep sorrow and often with suppressed emotion 
the course of the conspirators was referred to, 
and earnest solicitude for the young of the flock 
was manifested. In every place the sentiments 
expressed were that these sad and painful experiences 
only served to draw their hearts nearer 
to God and nearer to all his faithful people, who 
stand shoulder to shoulder and heart to heart in 
the conflicts of this evil day. 

All such— and that is all that I met from 
New York to Chicago, with perhaps a single exception, 
or possibly two,— having stood this 
shock so bravely and well, feel only the stronger 
for the probably more severe conflicts yet to follow. 

The necessity for prayer and communion 
one with another and with the Lord is also more 
fully realized; and thus the body of Christ will 
be the more closely knit together in the bonds 
of mutual sympathy, love and helpfulness. 

Many who have already endured much for the 
truth's sake are now reproached with the words, 
Oh, you are no better than other people; you 
call yourselves the "little flock," "the saints," 
and have as much contention and strife as may 
be found anywhere; etc., etc. And this is, alas! 
only too true, and the dear, faithful ones have 
felt the reproach keenly, and many scarcely knew 
what reply to make. But the answer is plain and 
Scriptural; for where did the Lord promise that 
his "little flock" of consecrated and faithful 
followers should be exempt from all intrusions 
of false prophets, false teachers, false brethren, 

R1663 : page 174 

yes, and of wolves in sheep's clothing? Nowhere 
is any such assurance left us. 

On the contrary, we are distinctly forewarned 
that, as in olden times there were false prophets 
among God's people, so there will be also false 
teachers among us, who privily (privately) will 
bring in damnable heresies, and that many will 
follow their pernicious ways, by reason of whom 
the way of truth shall be evil spoken of, and that, 
through covetousness (ambition, etc.) shall they 
with feigned words endeavor to make merchandise 

R1664:page 174 

ofyou.--2 Pet. 2:1-3. 

Again, we are forewarned of "false apostles, 
deceitful workers, transforming themselves into 
the apostles of Christ." "And no marvel," 
says the Apostle Paul, "for Satan himself is 
transformed into an angel of light; therefore it 
is no great thing if his ministers also be transformed 
as the ministers of righteousness; whose 
end shall be according to their works." And 
Paul also tells of his own "perils among false 
brethren. "--2 Cor. 11:13-15,26; 1 Tim. 1:20; 
2 Tim. 2:17,18; 4:14-18. 

The Lord also bids us, "Beware of false prophets, 
which come to you in sheep's clothing, but 
inwardly they are ravening wolves;" saying, "Ye 
shall know them by their fruits. Do men gather 
grapes of thorns, or figs of thistles? Even so, 
every good tree bringeth forth good fruit; but 
a corrupt tree bringeth forth evil fruit. A good 
tree cannot bring forth evil fruit; neither can a 
corrupt tree bring forth good fruit. ...Wherefore, 

by their fruits ye shall know them."— 
Matt. 7:15-20. 

Here, then, is the answer to all such reproaches: 
We were forewarned by God of the very conditions 
that now surround us; and that such conditions, 
while they were quite prominent in the 
harvest of the Jewish age and beginning of the 
Gospel age, would more especially characterize 
this harvest period; for "in the last days" many 
will have a form of godliness, but deny the power 
thereof, and such deceptions will make the 
"perilous times" of this "evil day." (2 Tim. 3:1,5.) 
If there were a Judas among the apostles, 
a Hymenaeus, a Philetus, an Alexander and 
a Simon Magus and others such in the early 
Church, and if there was a great conspiracy of 
two hundred and fifty of the princes of Israel, 
famous in the congregation, men of renown, 
against the meek and humble instruments which 
God had chosen wherewith to accomplish the 
deliverance of his people (Num. 16:2,3), that 
through the very weakness of the earthen vessels 
his own glorious power might the more be realized; 
and since we are distinctly forewarned of 
God that thus it must be here also— in the last 
days of the Church's warfare— why should any 
of his people be dismayed to find it even so? 
Surely here is an abundant answer for all who 
would take up a reproach against the anointed 
body of Christ. 

The Church has not yet accomplished her warfare, 
and her foes multiply on every hand; and 
their attacks are the more bold, persistent and 
determined as she approaches the end of her 
course. They are vigilant, energetic, subtle and 
relentless; but greater is He that is for us than 
all them that are against us. 

In the bonds of the gospel, Your servant in 
Christ, MRS. C. T. RUSSELL. 

R1658 : page 174 


It occurs to us as fitting, that as the Adversary's 
murderous plot against the Lord's work 
reached its height on the anniversary of our 
Lord's betrayal and death, so this thanksgiving 
issue of the TOWER should be dated just fifty-three 
days after,— corresponding to the Pentecostal 
blessing which came upon the faithful ones 
just fifty days after our Lord's resurrection,— 
"when the day of Pentecost was fully come, and 
they were all with one accord in one place." 

We rejoice, dear friends, that this anniversary 
of Pentecost finds so many of us of one accord 
(of one mind in the truth) and in one place 
(abiding in the secret place of the Most High, 
under the shadow of the Almighty). As the 
early disciples rejoiced and were begotten again 
to a living hope by the evidences of God's continued 
favor, manifested in the resurrection of 
Christ and evidenced on the day of Pentecost, 
so let us, while rejoicing as they did in the 
same, additionally recognize the Lord's continuing 
favor and protecting care over all that are 
his. Let us rejoice for ourselves and for each 
other that we still stand; that another sifting 
has passed, and has not separated us from the 
Lord and his people. 

And let us pray and seek that we may have 
more and more of the holy spirit of our Master, 
that more and more we may be about our 
Father's business— co-workers together with 
God, ambassadors of the truth, fervent in spirit, 
serving the Lord. And as the early Church 
after Pentecost went everywhere preaching the 
gospel, so let us be renewedly earnest in our 
fidelity to the truth, to the Lord and to his 
"brethren." We cannot continue "fervent 
in spirit" except as we serve the Lord; and we 
cannot long serve the Lord except we do it 
from a pure heart fervently. Hence the necessity 
of activity in the service of God, on the 
part of all who would stand in this evil day. If 
our hands be not full of the Lord's service and 
our mouths full of his praise, it is because our 
love lacks fervency— heat. And it is into the 

R1658 : page 175 

luke-warm hearts that the great Adversary gains 
admission with his spirit of envy, malice, evil-surmisings, 
strife and every evil work. Such 
are all to be sifted out as even less esteemed by 

R1659 : page 175 

our Lord than the coldly indifferent worldly 
class. He says to such, "Because thou art 
neither cold nor hot, I will spew thee out of 
my mouth." Let our love— 

"Pure, warm and changeless be, 
A living fire." 
Thus, turned to good account, our recent 
sad experiences will become to all of us rightly 
exercised thereby a Memorial of Divine favor 
and blessing. And as such it will strengthen 
us all, cause us to walk still more circumspectly, 
and prepare us for future trials and siftings. 

For these no doubt will become more virulent 
and severe as the remaining years of the Church's 
pilgrimage roll on. Indeed, as often before 
noticed, but always well to be remembered, the 
close of the Church's course, as represented in 
various types— Elijah, John the Baptist and 
John the Apostle— is to be one of very severe 
trial, possibly including physical persecution. 

Let this Memorial, and the blessed influences 
and recollections of faith rewarded and prayers 
answered, be a landmark for our encouragement 
and strengthening in future trials. 

"Who helped thee last will help thee still; 
Be calm, and sink into his will." 

Dear Brethren and Sisters, as you prayed for 
us when you knew we were in the midst of the 
trouble, so render thanks for us now that it has 
passed away; and ask for us grace and strength, 
and humility, to endure whatever trials the Lord 
may yet see best to permit to come upon us. 

And we, here, who prayed for you that the 
Lord would keep you from being stumbled by 
the Adversary's snares and deceptions and that 
your faith fail not,— we will render thanks on 
your behalf that the God of all grace and comfort 
has kept his own and not suffered them to 
be plucked out of his hand, nor to be tempted 
beyond what they were able, but that with the 
temptation he provided a door of escape. And 
we will ask for you that these light afflictions, 
which are but for a moment, may work out for 
you and for us all a far more exceeding and 
eternal weight of glory. 

As ever, your servant in the Lord, 

R1668 : page 175 

"My soul, with humble fervor raise 
To God the voice of grateful praise; 

And all thy ransomed powers combine 
To bless his attributes divine. 

"Deep on my heart let memory trace 
His acts of mercy and of grace; 

Who with a father's tender care 

Saved me when sinking in despair. 

"He led our longing souls to prove 
The joys of his abounding love. 

And when we did his grace request, 
He led our weary feet to rest." 

R1664:page 175 



--1 COR. 12:26.-- 

[Bro. Letterman's was the first reply to 
the Extra received. We therefore give it the 
first place. It was doubly encouraging because 
he is a new reader.] 


A Conspiracy Exposed, to hand. I cannot wait 
until I read it all before offering you my congratulations. 
"Whom the Lord loveth he 
chasteneth;" "his grace is sufficient for us," 
his own, in all trials; and all things work together 
for good to those who love the Lord. 
My sympathy I reserve for those poor, misguided 
ones, who have lent themselves, I am 
afraid, the too willing tools of Satan. My 
prayer for you and Sister Russell is that the 
Lord may prosper you in every good work and 
word. Your brother in Christ, 


[The following letter is from the editor's 
aged father, who received one of the slanderous 
circulars. Step by step he has been interested 
in the present truth since 1872— being one 
of the Bible class mentioned in the Extra.] 

MY DEAR SON:-It is with love and sympathy 
in my heart that I write you at this time, 
after having read the full account of your 
trials and troubles amongst those whom you 
accepted as your brethren in Christ. It does 
seem almost incredible that those people 
could be guilty of such mean and despicable 
conduct towards you, from whom they had 
received so many marks of kindness. But, my 
dear son, these are some of the trials we all 
may expect— especially those engaged in the 
"harvest" work. I am proud of the noble 
defence you make in vindication of your 
conduct, and especially in the cause of the 

R1664:page 176 

Truth we all love so dearly. I feel confident 

that you will come out of this trial 

brighter and more appreciated in your character 

and works than you ever were before. 
The good Lord, who has been testing your 
works, will promote you to still higher honors 
in his Kingdom; I pray that he may bless you 
always and sustain you in every good word 
and work; and to him we will ascribe all the 
praise forever. Amen. 

But while confident that the result will be a 
final victory for the truth, it is very trying on 
one who has labored late and early for the last 
twenty years for the cause of truth, to have his 
supposed friends turn against him and brand 
him as a liar and a hypocrite. Oh! it is terrible! 
I am most surprised at Mr. Bryan: to 
my mind he is the most deceitful one of them 
all. If I had known his true character when 
he came to our house in Richmond, I should 
have treated him very differently. 

I often think of you and your many trials, 
which you seem to meet very courageously. 
But with an approving conscience a man can 
stand considerable, especially if the Lord is on 
his side to help and strengthen. 

Please extend to your dear wife my hearty congratulations 
on her noble defense of her husband 
and the cause of truth during this trying ordeal. 

With love and congratulations from us all, 
I remain, your loving father, 



[Another brother who was a member of the 
early Allegheny Bible Class writes as follows:] 

MY DEAR BRO. IN CHRIST:-I have read carefully 
pages 92 to 1 19 of A Conspiracy Exposed 
and Harvest Siftings with special interest, and 
must say my recollection of events named by 
you are very much like your own; and while 
there are details, in some cases, of which I 
know nothing, and hence cannot speak as to 
them, yet I do know there were such transactions 
as you name, and at the dates given. I 
am quite conversant with some of the dealings, 
and am surprised at the very merciful manner 
in which you speak of those with whom you 
were associated. "The servant is not greater 
than his Lord." "If they have done these 
things in a green tree, what will they do in 
the dry?"— "Perils among false brethren," 
etc., etc. 

As to myself, you can rely on one thing; viz., 
All reports stating that I deny the ransom are 
absolutely false. The no-ransom people may 
talk, but they "have nothing in me." 

As ever, Yours in Him, W. H. CONLEY. 

page 176 


DEAR BRO. AND SISTER:--We have copy of 
Extra, and take much pleasure in answering. 
I know the trial is hard for you to bear; but 
we are praying earnestly "that your faith fail 
not." "Think it not strange concerning the 
fiery trial." "Be patient, therefore, brethren." 
"Count it all joy." 

The Devil uses the best men and women for 
his work if he can secure them. "Stand fast, 
therefore;" "For we wrestle not against flesh 
and blood." One of my favorite Scripture 
texts is 1 Cor. 16:13,14. "Watch ye, stand 
fast in the faith, quit you like men, be strong. 
Let all your things be done with love." 

We shall wait in prayerful suspense until we 
know the outcome of this very unexpected 

Having had a little experience in colporteur 
work, and also in preaching orally, we have long 
ago become convinced that circulating the 
printed page is almost the only way to reach 
the hungry and interested ones. I am satisfied 
in my own mind that you are entirely 
correct in your views on this matter. We enjoyed 
the colporteur work, and it was and is 
one of our hardest trials to be compelled to 
give it up. Pray for us. 

Give our love to all the brethren at Allegheny, 
and remember us as yours in Christ, 


R1664 : page 176 

A Conspiracy Exposed and Harvest 
Siftings reached me safely. I praise the dear 
Lord for this, the other side of the question. 
I have heard the rumblings of the present 
storm for quite a long time. As I love you 
dearly (and often pray for you), it grieved me 
very much to hear all these things. But I 
would be surprised if "all men spoke well of 
you;" for our dear Master was very cruelly 
spoken against; and if they have misunderstood 
and condemned and betrayed him, the 
"holy" and the "just one," how much more 

we should expect, who are imperfect— yet, 
praise God, our intentions are perfect. I am 
delighted to find in your "Exposure" that 
your course has been highly commended by 
the intelligent and consecrated ones, and for 
myself I would say, Rightly so, indeed. 

The dear brethren with whom we meet here 
appear to be in a good, healthy condition, all 
praise to our dear Father, and his adorable Son 
Jesus, who careth for the dear sheep. 

When I received A.B.R. and Z.'s letters 
containing the blasphemous charges against 

R1664: page 177 

your character, I was surprised. I see one of 
them even went so far as to criticise your views 
respecting Jacob's dealing with his father in 
the matter of obtaining the blessing. 

See what a different effect the truth on 
the subject had on a consecrated heart. My 
heart responded in praises to the dear Lord, 
for another clear vindication of his glorious 
character. Truly, "Light is sown for the 
righteous, and gladness for the upright in 
heart." Many are the afflictions of the righteous; 
but the Lord delivereth him out of them 
all. Praise his dear name for such comforting 
assurances. May the God of all peace comfort 
your hearts, is the prayer of your humble 
servant and brother in the Lord, 

[We give, by permission, extracts from a 
personal letter to one of our office-helpers.] 

DEAR BRO. HENNINGES:--I received A Conspiracy 
Exposed. We have read it carefully and 
are thoroughly satisfied. 

I heard a rumor of this trouble about a year 
ago, and just after the convention heard another. 
Neither was very definite, only a hint 
that "Some of the colporteurs felt that Bro. 
R. was attempting to lord it over the heritage." 
In the light of his writings, however, we knew 
perfectly that the man would never dream of 

R1665 : page 177 

such a thing; and we concluded that his strict 
business principles were not appreciated by 
those persons who had loose ideas of business. 
There are many well-meaning people who 
mistake justice for cruelty. A schoolma'am 

appreciates that fact very thoroughly. Our 
experience in Chicago strengthened our ideas 
on the "whispers"— you recall how some had 
to be kept in their place to enable others to 
hear what was profitable. 

Mother and I feel that Bro. Russell is a 
"chosen vessel" of the Lord, and we hold 
him in great esteem for his works' sake. We had 
two ideas in mind when we went to Chicago; 
viz., to be baptized, and to see Bro. R. face 
to face. We were satisfied. His face is one to 
inspire confidence and we studied it carefully. 

When I received those circulars ["bombs"] 
last April, I was stunned, for Mr. Zech was one 
of the last persons whom I would have suspected 
of perfidy. Of course, I know nothing about 
him except what I have learned through the 
TOWER. Bro. R. has always spoken so kindly 
of Mr. Z. that I supposed he was faithful. 

After the others retire, Mother and I usually 
read and talk. That evening I gave her one 
of the circulars, and we discussed the matter. 
We decided that Bro. R. would never have 
been honored by the Lord, had he done the 
things of which he was accused; that you, Bro. 
Henninges, would never stay in an office 
where such things were done; that we would 
hear the other side of the story before we decided 
what was the real trouble. We laid the 
matter before the Lord and told him that we 
were following him and not any earthly leader; 
that our sympathy was with Bro. R., for we 
felt that he was a faithful servant; that we 
wanted the Lord's help to decide the matter 
justly, for we had esteemed those whose names 
were signed to the circular highly for their 
work's sake, also. So we left the matter. The 
next afternoon, we compared the letter signed 
S. D. Rogers with "The Work in England" 
in the April TOWER. The conclusions were 
not flattering to Mr. Rogers. We knew that 
his ideas would not work in our house, for my 
father and brothers would not tolerate his ideas 
for a single day. We concluded that he was 
tired of colporteur work, and wanted an excuse 
for leaving it. Since we had seen that one of 
the four was to be blamed, we felt that the 
other three were in bad company to say the 
least, and again left the matter. 

The "Conspiracy Exposed" is a full reply 
to every point raised. It is an awful warning 
to those who neglect to cultivate the fruits of 
the spirit, for these people seem to have been 
content with head knowledge rather than heart 
practice. Mr. Bryan must be a most miserable 
person. I pity him. That any one could be in 

daily communion with such people as Bro. and 
Sister R. and profit so little by their presence is a 
mystery to me. What manner of man can he be? 

We have felt that it will not do to depend 
upon any "arm of flesh," for it will fail us. 
So we have long urged our little company here 
to search the Scriptures and make the truths 
we love a part of themselves. While honoring 
Bro. R. and his work, we have used his writings 
as outlines of Bible study; so that should 
any difficulty arise, we would not easily be 
moved or shaken. We think this to be a wise 
course. God's Word is sure, and when our 
hope is based upon that alone, we are safe. It 
is not always an easy matter to study out these 
things; it is far easier to take Bro. R's word, 
for we have great confidence in him; but we 
know that we shall not be permanently benefited 
unless we appropriate these things to ourselves. 
Hence we test everything he says to 
the best of our ability. May the Lord keep 
us all from falling! With love and sympathy 
for the friends in the office, I remain 

Yours in Christ, Louise Hamilton. 

page 178 


At our Bible Class meeting on last Sabbath, 
I was requested by the congregation 
unanimously, and with my most hearty 
concurrence, to convey to you by letter the 
information, that, after a full examination 
of charges against you and your reply to 
the same, our confidence in and love for 
you both are greatly increased, and we feel 
doubly assured that you will not be shaken 
or moved in the defense and promulgation of 
the truth, but rather prompted to increased 
vigor and activity in your noble work. May 
the Lord who has delivered you from the 
claws and mouths of the lions be ever with 
you to direct, strengthen and protect you 
as his faithful servants. 

Your brethren in the Lord, 
W. A. WALLACE, Leader. 

LORD:— Husband has intended to write Bro. 
Russell before this, but has been very busy 
(has in mind to care for some German brethren 

in L who desire to have this trouble 

interpreted to them), and he is absent now for 
a few days. 

Our confidence that dear Bro. Russell would 
be able to clear himself of those vile charges, 
is amply rewarded, and now he only shines 
brighter in our estimation then before. We 
praise the dear Lord for his sustenance of you 
both and all the faithful in this severe trial, 
and that you know the peace that abides at 
such times. All who have stood this shock 
will certainly put themselves yet more firmly 
on their guard, and realize more and more 
how dangerous it is to permit a moment 
of carelessness or indifference. How necessary 
to pray without ceasing! for otherwise we 
know not but we may be caught unawares by 
the enemy, and our feet slip. How perilous 
are these times; and who shall stand? 

The letter written by your office workers, 
telling of the ways in which they are bound, 
I am trying to make my own in sentiment; 
for while I am not yet an active worker, I am 
trying to prepare myself for whatever the Lord 
may have in store for me. 

"Seemeth it a small thing unto you that the 
God of Israel hast separated you from the congregation minister unto them?" (Num. 16:9.) 
The honor which these terribly deceived 
brethren once had of dispensing the 
meat provided in due season, is oh! how great; 
and one (is it wrong?) that I covet. 

We contemplate holding a special meeting 
having for its subject the Ransom; some desiring 
to understand it more fully. Please remember 
us especially in your prayers, that we 
may be strengthened with might by his spirit. 
God bless you both and continue his upholding 
of you in his arms. 

Yours in our Redeemer, 


first received the circular of B.A.R. and Z. I 
confess I was greatly surprised, as I had learned 
to hold them in high esteem because of their 
active zeal for the truth, and I prayed earnestly 
that if their charges, or any portion of them, 
were true, God would give you grace and humility 
to confess your error; but that if they were 
not true, you might be more and more used of 
him to feed the household of faith with stimulating 
and strengthening strong meat. At all 

events, I felt sure that the teachings of the 
DAWNS were in harmony with God's truth, and 
I meant to hold fast to them. Yet I assure you 
I was not inclined to believe the charges, having 
many reasons for not believing them; and since 
you have exploded their bomb more thoroughly 
than they could, it shows plainly what an infernal 
machine it was. It may cripple some of the 
weak sheep, but it will prove fatal to many wolves 
in sheep's clothing. 
Faithfully, Yours in Christ, A. B. PERINE. 


MY DEAR BRO. RUSSELL:--The exposure 
of conspirators in the very heart of 
Christ's laborers has been the greatest surprise 
to us since we came to a knowledge 
of God's plan. Their conscience must be 
completely asleep, or they could not be 
compelled to retain such a spirit, which a 
little consideration would prove to them is 
of Satan. I fear they are in a most dangerous 
position, that vanity and pride are 
causing them to sin against the power of 
God, which I consider brings on the second 
death. I think if they could see their 
condition they would be frightened and 
humbled by it, and return to the Lord in 

The outside world and the nominal 
church have truly more sense of justice than 
they, as they are too honest and just to pick 
flaws where there are none. I know of a 

page 179 

man here who is a great enemy to you, who 

wrote to a Presbyterian minister in your 

city to know who you are and what kind 

of a man you are, that he might air your 

bad qualities. But, praise the Lord, I understand 

the answer came that you are a 

nice enough man, but very far astray in 

your religious opinions. This shows how, 

far and wide, others have been looking for 

flaws in your character. Oh! how guarded 

we always ought to be that none may find 

occasion to stumble over the truth on account 

of our unworthiness to carry it to 

them. Trusting you to the care and guidance 

of the holy power of Jehovah, 

Sincerely, Your brother and sister in 

New York. 

received and read with a great deal of 
interest. We felt on reading the letters of 
others, as well as on realizing more fully 
the severity of this trial to you and Sister 
Russell, that our expressions of confidence 
and sympathy, as given in a former letter, 
have very partially expressed our mind. 
We do praise him for this thorough vindication 
of the cause of truth and yourself, 
and the evidence of the Lord's gracious 
overruling to the honor of his name. While 
our faith has in no degree been shaken, we 
have been led to a firmer determination as 
well as a greater nearness to our dear Lord 
and head. 

We realize in it a sad warning: that if 
the enemy can find in us any vulnerable part 
he will surely exercise himself. It has 
called forth from us quite a searching of 
heart and an examination of the armor. 
Your article, "Personal Liberty," had a 
similar effect with the result of my discovering 
a degree of the same contagion in 
myself— undervaluing to some degree the 
talent already blessed by Him and reaching 
out for other talents not given. How I 
thank him for the timely rescue! I for one 
shall not give place to the least entrance of 
Satan's shaft. The example before us of 
presuming upon talent not given by the 
Lord is too clear an indication of the Lord's 
will to be lost. He shall find me faithful in 
the one talent placed in my hands. We are 
more than ever convinced that the colporteuring 
of DAWN, with the distribution of 
TOWERS and tracts on subjects requiring explanation, 
is our means of largest service. 

All with whom I have communicated express 
the same thought: That this is but 
another of Satan's efforts to deflect the 
course of the harvest laborers and a prompting 
of the flesh, individual heart-searching 
being necessary in order to be amply defended 
against the adversary and to prevent 
his gaining any degree of advantage. Our 
trust is firm in Him who is able to keep 
us from falling; and you may be sure that 
you are daily remembered by us before the 
throne of grace. We are in this yet more 
fully reminded of the burden of responsibility 
that rests upon your shoulders; but 
we know that, with us, you realize that our 

sufficiency is of God, that the power of God 
may be made manifest. With much love 
in Christ to you, Sister Russell and all the 
faithful ones of the dear household, 



DEAR BRO. RUSSELL:-With great joy 
I received M. DAWN, VOL. I., in Danish, 
and the tracts for the introduction of the 
same. So far as I have examined it, it is a 
very able and faithful translation. Praise 
be to the Lord and thanks to you and Bro. 
Samson, now the glad tidings can be sent 
to Denmark. You will find enclosed check 
for $50. Please see business slip. I am 
working hard to fix my home affairs, so as 
(if the Lord will) to go to Denmark and do 
some colporteur work there. 

I am very sorry to see from the Extra the 
trouble and trials you have with false 
brethren. It is liable to make some stumble, 
but will make others stronger: for true 
members of the body of Christ will not be 
deceived by a strange voice, but will be 
more closely bound together in watchfulness 
and prayer. I have much sympathy for 
you and Sister Russell. I know that your 
trials are severe, because these are men in 
whom you have had confidence. So far as 
character is concerned, I have but a short 
personal acquaintance with you, but in my 
best judgment you have an uncommonly 
well-balanced mind and good business capacity; 
moreover, the Lord has intrusted 
to you a knowledge of his Word (a key to 
his storehouse), that he has granted to no one 
else; and this is proved by your writings. 
Now if the Lord, who is acquainted with 
your heart, has placed so much confidence 
in you and made you his instrument to 
bring meat in due season for the household 

page 180 

of faith, in this day of the Lord, we also 
should have confidence in you. This conspiracy 
will only bring you, with Jacob's 
earnestness, closer to him. Therefore, 
brother and sister, be strong! Fear not! 
The deadly arrows are only passing by! 
The Captain of our salvation will bring 
you through more than conquerors. 
Remember me in your prayers. Your 

brother in Jesus, HENRY LARSON. 


DEAR BRO. RUSSELL:--I take this opportunity 
to assure you of my heartfelt sympathy 
for you and Sister Russell in the 
fiery trials you have both passed through 
in the past few weeks, and which you have 
been able, by God's grace, to endure. 

I rejoice to say, dear brother, that the 
little company in this city has never 
doubted your allegiance to the truth; and 
that the sweet incense of our prayers has 
reached our Heavenly Father, we feel assured, 
in that you have acquitted yourself 
so honorably. The last TOWER was joyfully 
received, and doubly assures us that 
the Lord still permits you to serve the meat 
in due season, the second article in particular 
being strong meat indeed. 

Yours in fellowship and love, 

New York. 

DEAR BRO. RUSSELL:-Just a week ago 
to-night, we had the rare pleasure of seeing 
and hearing Sister Russell. All enjoyed 
her remarks very m