1894 Zion's Watch Tower

page 2

ZION'S WATCH TOWER

AND

HERALD OF CHRIST'S PRESENCE.

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R1611 : page 2
A NEW LEAF.

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
A HAPPY NEW YEAR, 1894.

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."

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OUR ANSWER TO YOUR WELCOME LETTERS.

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
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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.

OLD THEOLOGY TRACTS.

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

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

VIEW FROM THE TOWER.

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.

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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

R1606:page4

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
masses.

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
there.

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

R1606:page5

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
question.

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

R1606:page6

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

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

WHAT IS THE REMEDY?

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,

R1607:page7

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.

THE PROPER COURSE FOR BELIEVERS.

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.

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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

ECHOES FROM THE PARLIAMENT OF RELIGIONS.

A GLIMPSE AT THE SOCIAL AND RELIGIOUS LIFE OF INDIA.

[Continued from our last.]

INDIA'S SOCIAL AND NATIONAL CURSE.

"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.

CHILD MARRIAGE AS PRACTICED.

"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

R1608:page9

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.

MARRIAGE LAWS IN GENERAL.

"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.]

R1608:page9

THE BOOK OF GENESIS.

ITS ACCOUNT OF CREATION.

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
hours.

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
accomplishment.

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
origin.

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
orders.

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,
p.743.

+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
instructed."

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
readers.

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
individualized.

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

STUDIES IN THE OLD TESTAMENT.

-INTERNATIONAL S.S. LESSONS.-

SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.

R1609 : page 12
THE FIRST ADAM.

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
MILLENNIAL DAWN, VOL. II., Chap. 6.) And
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

ADAM'S SIN AND GOD'S GRACE.

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

"OUT OF DARKNESS INTO HIS MARVELOUS LIGHT."

The number of Infidels heard from, converted
to faith in the Bible through the instrumentality
of MILLENNIAL DAWN and the WATCH
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
grace.-EDITOR.

DEAR BROTHER RUSSELL:-I acknowledge
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,
W. D. HUGHES.

page 16

DEAR BROTHER AND SISTER RUSSELL:-
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

HE CALLETH FOR THEE.

H. HARDIE.-A PRISONER.

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

ZION'S WATCH TOWER

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED TWICE A MONTH.

TOWER PUBLISHING COMPANY,

"BIBLE HOUSE"

ARCH STREET, ALLEGHENY, PA., U.S.A.

C. T. RUSSELL, EDITOR; MRS. C. T. RUSSELL, ASSOCIATE.

SUBSCRIPTION PRICE, $1.00 A YEAR, IN ADVANCE,
By Express Order, Postal Money Order, Bank Draft, or
Registered Letter. Foreign only by Foreign Money Order.

FREE TO THE LORD'S POOR.

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.

1894. GOOD SHEPHERD CALENDARS. 1894.

We have quite a number of calls for these
calendars for this year. Those who got them
last year seem to have been pleased and profited
by them. They contain excellent selections of
Scripture texts, one for each day of
the year. The text for each day is pulled off,
showing that for the day following.

The usual retail price of these calendars is
35 cents each. We have arranged for a large
quantity, and can supply them at less than
half price— two calendars for twenty-five cents;
postage paid by us.

PROMPT RENEWALS, TAGS, ETC.

We much appreciate the promptness of many
of our readers in renewals— those who receive
the WATCH TOWER free, as the Lord's poor,
as well as those who send payment.

However, this promptness on the part of so
many will hinder our promptness in the changing
of the dates on some of the address tags.
We hoped to indicate on the tag of this issue
all receipts up to Jan. 1, but some must wait
over until our next issue.

It seems impossible, too, for us to answer
any but the most important letters— except by
the WATCH TOWER articles (which frequently
are designed to meet inquiries), and by a
Postal-card referring you for answers to
back numbers of the TOWER or to M. DAWN.
Be assured that we are pleased to receive and
read all of your welcome letters. It requires
much less time to read than to answer them.

EXPERIENCE AND PRAYER MEETINGS.

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
such an evening each week for personal inspection,
and praise and worship, and thanksgiving
to the Giver of every good gift. Try it!

ORDER TRACTS FREELY NOW.

Our prayers have been answered, and all
hindrance to the sending forth of the Old
Theology Tracts at the cheap rate of postage is
removed. Order all you can use judiciously.

PRESERVE YOUR WATCH TOWERS.

Those who dispose of their TOWERS after
reading them once or twice do themselves an
injury. Preserved, they would often refresh
your memory. A "Patent Binder" holding
forty-eight copies, lasting for two years, we can
supply for fifty cents; or you can keep them in
order without one, or in a home-made binder.
Order extra copies for loaning or giving to your
friends. If you cannot afford to pay for the
extra copy, say so, and we will send it upon the
usual terms to "the Lord's poor"— free.

R1611 :page 19

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

"ARE THERE FEW THAT BE SAVED?"

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;
147:6.

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
merciful.

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

THE FUTURE-SOCIAL AND RELIGIOUS.

AS SEEN BY A CONGREGATIONAL MINISTER.

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
beforehand.

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
catastrophe.

"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
catastrophe.

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

R1612:page24

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
years.

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
earth.

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

R1612:page25

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.

R1615:page25

A SAVIOR AND A GREAT ONE!

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.
--H. HARDIE.

R1612:page25

ECHOES FROM THE PARLIAMENT OF RELIGIONS.

A GLIMPSE AT THE SOCIAL AND RELIGIOUS LIFE OF INDIA.

[Continued from our last.]

HAPPY HINDOO MARRIAGES.

"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.

SOME HINDOO REFORMERS.

"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.

WOMEN'S BATTLE FROM BIRTH.

"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

R1613:page27

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.

EDUCATION OF THE MASSES.

"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
wanted.

FAILURE OF FOREIGN MISSIONS.

"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.

PLAN OF BRAHMO-SOMAJ.

"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

R1614:page27

young men, but for girls and young women.

In the Brahmo community you will find hundreds

R1614:page28

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.

A HEATHEN POEM.

[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

STUDIES IN THE OLD TESTAMENT.

--INTERNATIONAL S.S. LESSONS.-

SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO

LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.

R1614:page28

THE MURDER OF ABEL.

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
rejected.

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.

R1614:page29

GOD'S COVENANT WITH NOAH.

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
experiment.

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

BEGINNING OF THE HEBREW NATION.

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

R1615:page31

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

ENCOURAGING WORDS FROM FAITHFUL WORKERS.

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.

DEAR BROTHER RUSSELL:--The TOWER has
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
dangers.

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

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,

J. A. MITCHELL.

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,

J. A. BOHNET.

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.

MY DEAR BROTHER RUSSELL:-I have
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.

DEAR BROTHER RUSSELL:-What a great
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

ZION'S WATCH TOWER

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED TWICE A MONTH.

TOWER PUBLISHING COMPANY,

"BIBLE HOUSE"

ARCH STREET, ALLEGHENY, PA., U.S.A.

C. T. RUSSELL, EDITOR; MRS. C. T. RUSSELL, ASSOCIATE.

SUBSCRIPTION PRICE, $1.00 A YEAR, IN ADVANCE,
By Express Order, Postal Money Order, Bank Draft, or
Registered Letter. Foreign only by Foreign Money Order.

FREE TO THE LORD'S POOR.

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.

R1616:page34

SENATOR PEFFER'S FOREVIEW.

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

THE WORK IN ENGLAND.

DEAR BROTHER RUSSELL:--In my work at

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.

R1616:page35

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

"HALLELUJAH! WHAT A SAVIOR!"

CHRIST THE INSTRUCTOR, JUSTIFIER,
SANCTIFIER AND DELIVERER OF HIS CHURCH.
"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
condemnation."]

CHRIST OUR WISDOM.

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

R1616:page36

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.

CHRIST OUR JUSTIFICATION.

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

R1616:page37

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

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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.

CHRIST OUR SANCTIFICATION.

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.

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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
high-calling.

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.

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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,

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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."

CHRIST OUR REDEMPTION OR DELIVERANCE.

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

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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.

WHOM GOD DID PREDESTINATE.

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?

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"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.

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THE BOOK OF GENESIS.

II.

ITS OBJECT, AND ITS RELATION TO THE DIVINE CANON.

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
destination."

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
known.

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.

UNITY OF PLAN IN THE 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

STUDIES IN THE OLD TESTAMENT.

--INTERNATIONAL S.S. LESSONS.-

SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.

R1617:page44

GOD'S COVENANT WITH ABRAHAM.

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.
See MILLENNIAL DAWN, VOL. I., Chap,
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
DAWN, VOLS. I & II.

R1617 : page 45

GOD'S JUDGMENT ON SODOM.

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;
3:18,19.

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

R1618:page46

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.

R1618:page47

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
Ezekiel.

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
reformation.

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

nature.

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

R1618:page48

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.

R1619:page48

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

KEEP ORDERS SEPARATE.

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

ZION'S WATCH TOWER

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED TWICE A MONTH.

TOWER PUBLISHING COMPANY,

"BIBLE HOUSE"

ARCH STREET, ALLEGHENY, PA., U.S.A.

C. T. RUSSELL, EDITOR; MRS. C. T. RUSSELL, ASSOCIATE.

SUBSCRIPTION PRICE, $1.00 A YEAR, IN ADVANCE,
By Express Order, Postal Money Order, Bank Draft, or
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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.

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

R1619:page50

THE EUROPEAN OUTLOOK--YET THERE
IS TIME.

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.

A CANDID CONFESSION.

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!

R1619:page51

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

KEEP YOUR EYES OPEN.

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

THE PERIOD OF TRANSITION.

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

R1620:page52

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
order.

"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

R1620:page53

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
economics.

"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
that.'

"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
crown."

R1622:page56

A SERIOUS QUESTION.

"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.

R1625:page57
FAITHFUL OVER FEW.

-MRS. F. G. BURROUGHS.-

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.

R1622:page57

THE WORK FOR A CONVERTED WILL.

"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
city.

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
fellow-men.

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

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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."

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THE BOOK OF GENESIS. III.

DIVINE AUTHORITY AND INSPIRATION
OF THE BOOK.

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
certainty.

COMPOSITION OF THE BOOK.

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.

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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
himself.

THE WRITER OF THE BOOK.

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.

ITS DIVISIONS AND CONTENTS.

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

STUDIES IN THE OLD TESTAMENT.

--INTERNATIONAL S.S. LESSONS.-

SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.

R1623:page61

TRIAL OF ABRAHAM'S FAITH.

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

R1624:page62

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!"

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SELLING THE BIRTHRIGHT.

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

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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

R1624:page64

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

ENCOURAGING WORDS FROM FAITHFUL WORKERS.

OUR DEAR BROTHER AND SISTER RUSSELL:-
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,

A. P. AND P. C. RILEY.

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,
MRS. M. TURNER.

[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

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PUBLISHED TWICE A MONTH.

TOWER PUBLISHING COMPANY,

"BIBLE HOUSE"

ARCH STREET, ALLEGHENY, PA., U.S.A.

C. T. RUSSELL, EDITOR; MRS. C. T. RUSSELL, ASSOCIATE.

SUBSCRIPTION PRICE, $1.00 A YEAR, IN ADVANCE,
By Express Order, Postal Money Order, Bank Draft, or
Registered Letter. Foreign only by Foreign Money Order.

FREE TO THE LORD'S POOR.

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 POPE AND THE BIBLE.

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
doctrines.

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.

R1626:page66

MGR. SATOLLI PURCHASING CATHOLIC UNION.

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.

THE ANNUAL MEMORIAL SUPPER.

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
death.

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

R1626:page68

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."

THE CELEBRATION.

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 ALLEGHENY MEMORIAL SERVICE.

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

R1626:page69

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
day.

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THE UNJUST STEWARD.

--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

R1626:page70

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

R1627:page70

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.

R1627:page70

APPLYING TRUTH TO ONE'S SELF.

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

R1627:page71

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.

TO BE ESTABLISHED IN THE PRESENT
TRUTH SIGNIFIES

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

and

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

THINGS WHICH I MUST REMEMBER.

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
mischief.

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

R1628:page72

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
LOVE.

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
another.

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),

R1628:page73

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.

R1628:page73

PERSONAL LIBERTY,-ITS RESPONSIBILITY.

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."

R1628:page74

"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.

R1629:page74

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

R1629:page75

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
abilities.

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

STUDIES IN THE OLD TESTAMENT.

--INTERNATIONAL S.S. LESSONS.-

SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.

R1629:page76
JACOB AT BETHEL.

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

R1630:page76

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
of God.-See MILLENNIAL DAWN,
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.
-See MILLENNIAL DAWN, VOL. III.

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

R1630:page77

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
Abraham.

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

WINE A MOCKER.

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
snares!

In the Boston Herald of Jan. 30, '93 were
given the following statistics by Edward
Atkinson, the well-known statistician.

STANDARD OF COMPARISON.

THE PRODUCTION AND CONSUMPTION OF LIQUORS.

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

THE RESURRECTION OF CHRIST.

--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.

R1630:page79

"OUT OF DARKNESS INTO HIS MARVELOUS LIGHT."

DEAR BROTHER RUSSELL:--For many
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
Word.

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
saints." RICHARD GROGAN.

page 80

DEAR BROTHER RUSSELL:--I thank our
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,
ANNA P. NICHOLSON.

page 82

ZION'S WATCH TOWER

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED TWICE A MONTH.

TOWER PUBLISHING COMPANY,

"BIBLE HOUSE"

ARCH STREET, ALLEGHENY, PA., U.S.A.

C. T. RUSSELL, EDITOR; MRS. C. T. RUSSELL, ASSOCIATE.

SUBSCRIPTION PRICE, $1.00 A YEAR, IN ADVANCE,
By Express Order, Postal Money Order, Bank Draft, or
Registered Letter. Foreign only by Foreign Money Order.

FREE TO THE LORD'S POOR.

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

BINDING THE BUNDLES TIGHTER.

[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:—

"MASONS ARE DOOMED.

"MAYOR HOPKINS MAKES WAR ON SECRET SOCIETY MEN.-ALL
ARE TO QUIT.-LIST OF THOSE ALREADY DISCHARGED FOR
THIS CAUSE.-EMPLOYES WHO HAVE BEEN TWENTY YEARS IN
SERVICE REQUESTED TO LEAVE.

"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."

EXTRACT FROM AN EPISCOPALIAN RECTOR'S
SERMON.

"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

THE DANO-NORWEGIAN DAWN, VOL. I.

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.

A COLPORTEUR GROUP.

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

group.

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.

TOUCHED WITH THE FEELING OF OUR INFIRMITIES.

"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
superstition.

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

THE FINANCIAL STRAIN WORLD-WIDE.

"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
world-wide.

"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
agriculture.

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
STRIVING LAWFULLY.

"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

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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.

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BEHOLD THE BRIDEGROOM!

--MRS. F. G. BURROUGHS.-

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!

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"OUR SUFFICIENCY IS OF GOD."

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:—

"LIGHT IS SOWN FOR THE RIGHTEOUS."

-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
destruction."

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

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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

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God's power to lift them out of Infidelity and

R1634:page91

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
tares.

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,
C.T.RUSSELL.

page 9 1

STUDIES IN THE OLD TESTAMENT.

--INTERNATIONAL S.S. LESSONS.-

SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.

R1634:page91

JACOB'S PREVAILING PRAYER.

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

R1634:page92

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
prevailed."

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

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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

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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.
R1635:page93
ENVY AND DISCORD.

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

ENCOURAGING WORDS FROM FAITHFUL WORKERS.

page 94

DEAR BROTHER IN CHRIST:-I will enclose
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,

MRS. R. W. POWER.

R1635 : page 94

DEAR BROTHER RUSSELL:-I want to
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
DAWNS.

With loving remembrances, yours in the
brotherhood of Christ, W. HOPE HAY.

DEAR BROTHER RUSSELL:-To-day's
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,
B. C. HUGHES.

page 95

TOWER PUBLISHING CO.:-Kindly fill enclosed
order.

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,

WM. EYRES.

R1635:page95

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
them.

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,. ..my 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,

B. R. MONTAGUE.

page 95

DEAR BROTHER AND SISTER RUSSELL:-
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
truth.

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
it.

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
stuff."
Yours very truly, J. C. S .

R1635 : page 96

DEAR BROTHER AND SISTER RUSSELL:-
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

R1636:page96

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

ZION'S WATCH TOWER

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED TWICE A MONTH.

TOWER PUBLISHING COMPANY,

"BIBLE HOUSE"

ARCH STREET, ALLEGHENY, PA., U.S.A.

C. T. RUSSELL, EDITOR; MRS. C. T. RUSSELL, ASSOCIATE.

SUBSCRIPTION PRICE, $1.00 A YEAR, IN ADVANCE,
By Express Order, Postal Money Order, Bank Draft, or
Registered Letter. Foreign only by Foreign Money Order.

FREE TO THE LORD'S POOR.

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.

THE MEMORIAL SUPPER.

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
following:—

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.

SUGGESTIONS ABOUT ADDRESSES.

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.

R1636:page98

WILL IT APPLY TO THE BIBLE?

We are asked how the following extract from
the article, "Personal Liberty— Its Responsibility,"
in our issue of March 1 , would apply to
the WATCH TOWER, MILLENNIAL DAWN, and
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.

"A PRINCE OF PEACE LIKE MYSELF."

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.

R1636:page99

VOL. XV. APRIL 1, 1894. NO. 7.

THE IMPORT OF THE EMBLEMS.

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

R1637:page99

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.-
Diaglott.

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.

WHO MAY PARTAKE.

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
FEET WASHING.

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
tribulations.

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
BEAR UP THE FEET.

"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
"feet."

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

"LEST YE ENTER INTO TEMPTATION."

"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
resist.

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
time.

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

THE WORK IN ENGLAND.

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
besides.

(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
discern.

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

STUDIES IN THE OLD TESTAMENT.

-INTERNATIONAL S.S. LESSONS.-

SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.

R1639 : page 109

JOSEPH SOLD INTO EGYPT.

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
power.

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
God.

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

JOSEPH RULER IN EGYPT.

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

ENCOURAGING WORDS FROM FAITHFUL WORKERS.

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
DAWN and ZION'S WATCH TOWER to be
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.

DEAR FRIEND AND BROTHER:~Again I intrude
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.

DEAR BROTHER RUSSELL:--The last TOWER
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

ZION'S WATCH TOWER

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED TWICE A MONTH.

TOWER PUBLISHING COMPANY,

"BIBLE HOUSE"

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C. T. RUSSELL, EDITOR; MRS. C. T. RUSSELL, ASSOCIATE.

SUBSCRIPTION PRICE, $1.00 A YEAR, IN ADVANCE,
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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.

R1641 :page 114

"WATCH WITH ME ONE HOUR!"

--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.

A JEWISH VIEW OF JESUS.

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
says:—

"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

PAPER-BOUND DAWNS.

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.

IMMORTALITY.

WHAT IS IT? HOW AND WHEN OBTAINABLE? TO WHOM PROMISED?
"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

happiness.

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
conditions.

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
proof.

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
inheres.

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

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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
ACCORDING TO HIS OWN PURPOSE and favor,
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

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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.

THE ORIGIN OF THE BELIEF IN HUMAN IMMORTALITY.
ITS EARLIEST TEACHER.

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;
24:15.

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,

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nor wisdom, in the grave whither thou goest."
-Job 14:21; Eccl. 9:5,10.

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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.

DOCTRINES OF DEVILS.

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
elect."

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.

CHRISTIAN SCIENCE, THEOSOPHY, ETC.

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

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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

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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

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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.

THE ONLY FOUNDATION DISCARDED.

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.

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JONATHAN EDWARDS MUCH BLINDED.

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
published:—

"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,"

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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

STUDIES IN THE OLD TESTAMENT.

-INTERNATIONAL S.S. LESSONS.-

SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.

R1645 : page 124

JOSEPH FORGIVING HIS BRETHREN.

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
demanded.

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

JOSEPH'S LAST DAYS.

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
remembered.

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

"OUT OF DARKNESS INTO HIS MARVELOUS LIGHT."

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
MILLENNIAL DAWN.

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

DEAR BROTHER RUSSELL:-I am getting
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.

DEAR BROTHER RUSSELL:--The second
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.

DEAR BROTHER AND SISTER RUSSELL:-

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
unspeakable!

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

DEAR BROTHER RUSSELL:--I have been
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.

EXTHA EDITION

VOU XV., NO. 8

0 J

ion s

a£@h ^o%D©f

AND

^EpaLtt) OF CfipiST'S ^PpESEjMCE

APRIL 25, I894

C, T, RUSSELL, EDITOR.

" 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.*'

TOWER PUBLISHING CO.

ALLEGHENY, PA.

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

-• '

R CONSPIRACY EXPOSED.

" 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 ith 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.

■

,- '

■

-
-

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, *- ■••»-••:(*,.,■.. ,jv..«<

-»*..j|.r,i.w( ,B w,.M u, ■ m iiiimiBiwuniiiii >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

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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

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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.

THE CONSPIRACY CULMINATES

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:-

THE SECRETARY'S REPORT

"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

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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
meeting.

"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 vNO 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 vBro. 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 vthis 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 CONSPIRACY EXPOSED

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
contradict?

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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.

BROTHER ROGER'S GRIEVANCES

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 VDAWN; ' 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

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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.

BROTHER ADAMSON'S GRIEVANCES

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
differences.

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
work.

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
and

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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.

BROTHER ZECH'S GRIEVANCES

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.
17:27.

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

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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
done

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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.

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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
circular.

"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

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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
arrangements.

"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: vMay 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 vturned' Ahithophel's bad-intended course into what
his name signifies, foolishness; for, said David, vO 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 vkill
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, sThey 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
conspirators."

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

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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.

BROTHER BRYAN'S GRIEVANCES

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 vthat 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:-vBro. 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, vBro. 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.
Russell."

March 3, '93.

"Dear Brother Bryan:-My letter of yesterday was very

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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
stead.

"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
remain,

"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
postals.

"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
unknown.

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
kindness.

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

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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
reasoning.

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
question.

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
lie."

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,

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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

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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
years.

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

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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 vBrother
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
household.

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
me.

"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

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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.
3:16.

ATTACK ON THE Z. W. T. TRACT SOCIETY

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, -

CHARTER OF ZION'S WATCH TOWER
TRACT SOCIETY

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
incorporated:

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

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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
salaries."

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
renumeration.

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

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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 TRACT SOCIETY

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,
1893.

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
year.

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.

WHAT COULD HAVE BEEN THEIR OBJECT

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

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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
heads.

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
kind.

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
appearance.

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

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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
that

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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
it.

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.

ALLEGHENY CHURCH RESOLUTIONS

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

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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

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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
trial

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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.
Tucker.

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
condition.

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
tracts.

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
friend.

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

3H139

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
"Distributor."

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
conscience.

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
yourself.

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
concerned.

Our confidence in you remains unshaken, and our sympathy is
most hearty and sincere. Your brother in Christ, WM. M.

Wright.

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 smy' tracts; accusing me of scratching out the
v Ingersoll' and putting vmy' 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.

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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. "

HARVEST SIFTINGS

PERILS AMONG FALSE BRETHREN
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

3H143

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
righteousness."

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.

HARVEST GATHERING AND SIFTINGS

A BRIEF SKETCH OF THE
DEVELOPMENT OF PRESENT TRUTH

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
joy-
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

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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

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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
misapplied?

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,

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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.-
Diaglott.

SIFTING THE WHEAT

"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.
3:11-15.

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

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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,
1878.

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
solicitation.

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

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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

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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
God.

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
MILLENNIAL DAWN, which

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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
CHRISTIANS and TABERNACLE TEACHINGS, whose united
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
vLord, though all deny thee, yet will not I') take heed lest he
fall."

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

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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
glory.

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
for

"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.

DOTH THIS OFFEND YOU

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

A CONCLUDING WORD

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
themselves.

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.

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Tower Publishing Co., Allegheny, Pa.

THREE DISCOURSES

EXPLANATORY OF

THE CHART OF THE AGES

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

ZION'S WATCH TOWER

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED TWICE A MONTH.

TOWER PUBLISHING COMPANY,

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C. T. RUSSELL, EDITOR; MRS. C. T. RUSSELL, ASSOCIATE.

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By Express Order, Postal Money Order, Bank Draft, or
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FREE TO THE LORD'S POOR.

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

YOUR LETTER RECEIVED,-THANKS!

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.

WALL CHARTS FIVE FEET LONG.

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
office.

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.

THE SHEPHERD AND THE SHEEP.

"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

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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
Word.

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
obedient.

"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

"WHO HATH HEARD SUCH A THING?"

"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.

"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
VESSELS UNTO HONOR.

"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.

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THE MEMORIAL CELEBRATED.

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."

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"FERVENT IN SPIRIT, SERVING THE LORD."

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
better.

(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
ripening.

(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

STUDIES IN THE OLD TESTAMENT.

--INTERNATIONAL S.S. LESSONS.-

SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.

R1650 : page 141
ISRAEL IN EGYPT.

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.

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THE CHILDHOOD OF MOSES.

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
mission.

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

MOSES SENT AS A DELIVERER.

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

ZION'S WATCH TOWER

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED TWICE A MONTH.

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SUBSCRIPTION PRICE, $1.00 A YEAR, IN ADVANCE,
By Express Order, Postal Money Order, Bank Draft, or
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FREE TO THE LORD'S POOR.

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

LETTERS OF CONGRATULATION.

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
conspirators.

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

ANCIENT RECORDS.

ACCOUNTS OF THE HEBREW INVASION FOUND IN
EGYPT.

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.

CAST NOT AWAY YOUR CONFIDENCE.

"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

flock."

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,
love.

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

THE RETRIBUTIVE CHARACTER OF DIVINE LAW.

"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.

WHERE COMES IN FORGIVENESS OF SINS?

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
men.

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
organization.

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
described.

R1667 : page 154
"IN MY NAME."

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.

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THE TEST OF ENDURANCE.

"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

BUYING AND SELLING.

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
everlasting.

"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
appear."

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

"THE TRUTH SHALL MAKE YOU FREE."

"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

STUDIES IN THE OLD TESTAMENT.

--INTERNATIONAL S.S. LESSONS.-

SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.

R1657 : page 159

THE PASSOVER INSTITUTED.

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

PASSAGE OF THE RED SEA.

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

THE WOES OF THE DRUNKARD.

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

REVIEW.

II. QUAR., LESSON XIII., JUNE 24, SCRIPTURE
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

TO BRING THE GREEK CHURCH UNDER
VATICAN CONTROL.

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

ZION'S WATCH TOWER

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED TWICE A MONTH.

TOWER PUBLISHING COMPANY,

"BIBLE HOUSE"

ARCH STREET, ALLEGHENY, PA., U.S.A.

C. T. RUSSELL, EDITOR; MRS. C. T. RUSSELL, ASSOCIATE.

SUBSCRIPTION PRICE, $1.00 A YEAR, IN ADVANCE,
By Express Order, Postal Money Order, Bank Draft, or
Registered Letter. Foreign only by Foreign Money Order.

FREE TO THE LORD'S POOR.

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
EARTH'S LABOR PANGS.

"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
creation.

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.

RABBI HIRSCH PREACHING JESUS.

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.

--(TRIPLE NUMBER, 48 PAGES.)-

O! GIVE THANKS UNTO THE LORD; FOR HE IS GOOD.

--PSA. 106:1-5.--

PEACE, TROUBLED SOUL, THOU NEED'ST NOT FEAR.-THE
"EXPLOSION" NOISY, BUT DID LITTLE INJURY.-THE WHOLE ARMOR
NEEDED, NOT THE HELMET MERELY.-NEW TACTICS OF
THE CONSPIRATORS.-THE NIGHT COMETH.-REPORT
OF SISTER RUSSELL'S TOUR.-A PENTECOSTAL
MEMORIAL.-LETTERS FROM EVERY QUARTER.

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
fervently."

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

REPORT OF SISTER RUSSELL'S TOUR.

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
rotten?"

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

A PENTECOSTAL MEMORIAL.

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,
-THE EDITOR.

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

THE VOICE OF THE CHURCH.

"WHETHER ONE MEMBER SUFFER, ALL THE MEMBERS SUFFER WITH IT:
OR ONE MEMBER BE HONORED, ALL THE MEMBERS REJOICE WITH IT."

--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.]

Pennsylvania.

MY DEAR BROTHER IN CHRIST:-- Your favor,
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,

G. W. LETTERMAN.

[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.]
Virginia.

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,

JOSEPH L. RUSSELL.

Pennsylvania.

[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

Kansas.

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
development.

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,

E. R. WEST AND FAMILY.

R1664 : page 176

Massachusetts.
DEARLY BELOVED BROTHER AND SISTER RUSSELL:
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,
W. J. THORN.

[We give, by permission, extracts from a
personal letter to one of our office-helpers.]
Indiana.

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

Ohio.

DEAR BROTHER AND SISTER IN CHRIST:
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,
THE CHURCH AT EAST LIVERPOOL,
W. A. WALLACE, Leader.

Indiana.
DEAR SISTER RUSSELL-BELOVED IN THE
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
...to 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,

MRS. F. J. BOURQUIN.

Kansas.
DEAR BRO. AND SISTER RUSSELL:-- When I
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.

Ontario.

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
meekness.

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
Jesus, T. AND HARRIET BAKER.

New York.

DEAR BRO. RUSSELL:--The TOWER Extra
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,

MR. AND MRS. M. L. HERR.

Nevada.

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.

Illinois.

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,
J. H. HAYES.

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 much. Again we
assure you of our love and confidence.

I trust that your prayer, viz.: "May we all
walk faithfully and humbly in Christ's
footsteps— even unto death," will be true of
us. Our meetings continue good. The canvass
fair. Some newly interested ones constantly
coming in, while others move or
grow careless.

With gratitude and love, I am, as ever,
Your brother in Christ Jesus,

JAMES A. WEST.

Oregon.

DEAR BRO. RUSSELL:-- When our little
flock gathered together to-day to read and
pray and study God's Word, this severe
trial of yours was uppermost in all our minds;
and we desire to write you a word of condolence
and comfort.

We all feel sad that so many having received
kindness at your hands should turn
about and be so cruel; we are thankful

that you have passed successfully such a
severe trial; and we more than ever believe
the truthfulness of your teachings.

We pray that the Lord will comfort you
greatly by giving you the help of truer and
nobler men, will preserve you and us all,
and make us more than conqueror through
Jesus Christ our Lord.

THE CHURCH AT SALEM.

New York.

DEAR BROTHER RUSSELL:--I had a letter
from you in the early months of this year,
which I have not answered for many reasons,
chiefly that I did not know what to
write, being torn with conflicting emotions;
but now I will hold my peace no longer, for I
wish to place myself (in the late unpleasantness)
on your side, which I think is also the
Lord's side. You have acted a Christian
part, and all of the Christian friends should
let you know their stand. You remember
how Moses said, "Who is on the Lord's
side let him come to me." (Ex. 32:26.)
I think this is another occasion when the
Lord wants every one to show his colors.

Let those who are not on the Lord's side
beware of the sons of Levi !

Yours in his name,

MRS. E. A. WHITE.

Kansas.

DEAR BRO. AND SISTER RUSSELL:-I
drop you a few lines to inform you of the
receipt of A Conspiracy Exposed, and to
assure you of my sympathy and Christian
love. I read it through with much interest,
some amusement at the flimsy charges,
and indignation at the attempt to divide
husband and wife; but I experienced no
surprise at the depths of infamy exposed.
I am too old, and have had too much experience
of "spiritual wickedness in high
places," to be ever surprised at anything in
that line. I remember being in great
trouble once at seeing much of my work,
through Christ, as I thought, pulled down,
until that beautiful line occurred to me.
"I left it all with Jesus, long ago."

At once peace and rest came; and now I
hope at all times to be able to say, "None
of these things move me;" and I feel sure,

dear brother and sister, that you are too far

page 181

along in the road to be much disturbed by
a few "fiery darts." Thank God for the
glorious truth! "Great peace have they
that love thy law, and nothing shall offend
them." Yours in Christian love,

T. J. CHAPMAN.

Pennsylvania.

DEAR BRO. RUSSELL:--I have just finished
reading A Conspiracy Exposed. Surely
you have acted the part of a Christian.
I cannot here tell you how much I sympathize
with you in this persecution. By the
grace of God you have helped me into a
light more clear than I ever hoped to realize
in this life. May God continue giving
strength and courage to overcome.

Your brother in Christ,

J. M. BLOSE.

Missouri.

DEAR BRO. AND SISTER RUSSELL:-
We, the undersigned, followers of our Lord
Jesus Christ, with confidence in his all-sufficient
sacrifice for our redemption,
would hereby tender our sympathy, also
our sentiments, in regard to your recent
sharp experience of the power of the adversary
in your midst.

It is highly gratifying to us to know of
your ability to stand in the evil day—
though the powers of darkness cast their
shadows even in your very household.
True, we should expect nothing less from
such as you, with your experience, strength
and profession; but we remember that
even such may be in danger of discouragement
under such rude shocks, and we would
at least make known our love and esteem
in support of the tired hands.

We would not further strife by unnecessarily
taking up a line of criticism of the
false brethren; but to such we would say
that the throwing of "bombs" is of itself,
to say the least, nihilistic, anarchist, devilish
—infernal in conception, development
and results, unworthy soldiers of the cross.
And we offer our prayers that such offenders

may have the error of their ways

brought home to them in such manner as

to lead to their repentance— that they may

learn a better way of service than by self-exaltation

and the overthrow of brethren

more advanced, earnest and active in the

service; that they may learn to train their

weapons, not upon brethren in the front

ranks, the fore-front of the battle, but upon

the adversary and the powers of darkness—

the strongholds of the enemy opposite.

But is even this work all we have to do?
We should say not! For what of the time?
We rely on the Scriptures for answer, believing
that God is his own best interpreter,
and find that an all-important work is to seal
the servants of God in their foreheads, that
they may be able to withstand in the evil
day, and having done all to stand; and we
should be about our Master's business.

But, dear brethren, the sower soweth the
word, and, as in the case of these false
brethren, it sometimes occurs that the lusts
of other things, entering in, choke the word
and it becometh unfruitful. But we realize
that you and yours are such as hear the
word, receive it and bring forth fruit; and
for our mutual encouragement it is written,
"There is nothing hid that shall not be manifested;
neither was anything kept secret,
but that it should come abroad;" and coupled
with this the fair warning: "Take heed
what ye hear. With what measure ye mete,
it shall be measured to you." "For he that
hath, to him shall be given; and he that
hath not, from him shall be taken even that
which he hath." (Mark 4:22-25.) And,
in fact, we find the good old Word full of
help, encouragement and blessing for those
who press along the line of duty; merciful
admonitions for the offending, the erring,
the unfaithful. "And this also we wish, even
your perfection."— 2 Cor. 13:9-13.

"Finally, brethren, farewell. Be perfect,
be of good comfort, be of good mind, live in
peace, and the God of love and peace shall
be with you."

Grace be with all them that love our Lord
Jesus Christ in sincerity.

THE CHURCH AT WEST PLAINS.

Indiana.
DEAR BRO. RUSSELL:-I have read A
Conspiracy Exposed and hasten to express

my sympathy for you in your severe trial.
Oh, how I wish I could grasp you by the
hand and make you feel that you had one
more friend for yourself and the truth.

While I am very much grieved that such
able workers for the Lord, as the conspirators
have once proved themselves, should
turn and pursue the course that they have,
and while their loss to the cause and the injury
such wolves may do among the sheep
is painful to contemplate, I rejoice and am
thankful to God that every single charge of

page 182

each individual was satisfactorily refuted
and made to be as chaff to the wind. I rejoice
that while their every effort in the
conspiracy has been to wreck the progress
of the work by so humbling you that you
would not dare to hold up your head again,
you seem to have a more earnest zeal for the
cause, if possible, than before. I rejoice,
too, that while it was endeavored to have
the pestilence reach the faithful office-helpers
they seem to have escaped unscathed, as
instanced by their splendid letter to you.
And I am hopeful that all the faithful will
be drawn closer and closer together and be
made to feel their own danger more, and to
be more watchful and earnest.

As for myself, I know that it has influenced
me in that direction. I shall, by the
help of God, make more earnest endeavor
to spread the truth in every possible way.
As to my little donations to the Tract Fund,
I do not care to hear by certificate how
much it is. I do not remember, nor do I
care to know. It is sufficient for me to know
that it has been properly applied. Only
wish I could do a thousand times more. I
would like to speak many words for your
encouragement in your hour of sore trial,
but I reflect that I could not say anything
that would give you such cheer as the words
of the Master, and I commend you to them;
for they are able to build you up and to
cause you to rejoice that you are able to
suffer reproach and to have all manner of
evil said against you falsely. May the Lord
strengthen you, shield you and guide and
use you to his further glory.

Yours in the service of the Master,
S. M. GAMBILL.

London.

DEAR SISTER RUSSELL:--My heart urges
me to write, to express to you the loving
sympathy I have felt for you and Bro. Russell,
during this terrible testing-time. At
first (being still weak in the faith) I was
stunned by the four terrible letters, but
gradually light came; and now I can see
that this trial was meant to teach our "little
flock" to rely on no one but our Father and
the Master. Then, when we had learned
the lesson, our sorrow was turned into joy
by Bro. Russell's complete and truly Christian
reply to all the cruel accusations evolved
from envious and malicious hearts. The
shadow to our joy is in hearing that some
of those who call themselves followers of our
Lord could be lead into such wickedness.
This again is a lesson: "Let him that
thinketh he standeth, take heed lest he fall."

It is strange that, though I struggled
against it, I had from the first a sense of
discomfort in Mr. Roger's company, and
thought it something wrong in myself
which made me feel his preaching almost
intolerably tedious. Now I can see it very
differently. The man who could write that
supplement must be devoid of love and
kindliness in his heart.

I can never feel thankful enough for having
been led to read M. DAWN, and finding
therein a satisfactory explanation of all my
difficulties with regard to revealed religion.
It seems to me now that what we all need
most is "pure religion and undefiled" in
our every day life.

That our Father may bless and keep you
and Bro. Russell in the "narrow way" to
the end, is the prayer of your sister in Christ,
ELLEN M. MAGRATH.

R1665:page 182

Illinois.

DEAR BROTHER RUSSELL:-I am sure
that you will be anxious to know how the
circular sent out by A., B., R. and Z. and your
TOWER Extra were received by the Church
in Chicago, and how they affected us.

We were very sorry to receive such a venomous
circular, and especially from men
who had been held so highly by the Church.
However, we discovered at once the spirit

of envy, strife and jealousy which pervaded

the whole circular, and decided that the adversary

was at the bottom of it.

The TOWER Extra came; and I am glad
to tell you that the spirit in which you wrote
is to be highly commended— being essentially
Christian. Your answer was not only
satisfactory, but it was noble and generous.

We are glad that you remembered that
vengeance does not belong to you, and that
you did not attempt to take the rod out of
God's hands. He (only) knows how much
guilt is connected with their sin, and also
what penalty to attach. You did what our
blessed Lord would have done, and did do,
under similar circumstances, "Who, when
he was reviled, reviled not again, when he
suffered, he threatened not; but committed
himself to him that judgeth righteously."
We are glad that the spirit of retaliation did
not find a place in your answer, and that,
while it was impossible for you, under such
circumstances, to keep from getting angry,

R1665 : page 183

we are glad that you did not allow yourself
to sin. Neither did you "give place to the
devil" (Eph. 4:26,27), as the conspirators did.

"No man is really dishonored except by
his own act. Calumny, injustice, ingratitude
—the only harm these can do us is by
making us bitter or rancorous or gloomy: by
shutting our hearts or souring our affections.
We rob them of their power, if they only
leave us more sweet and forgiving than before;
and this is the only true victory. We
win by love. Love transmutes all curses
and forces them to rain down in blessings.
Out of the jealousy of his brothers Joseph
extracted the spirit of forgiveness. Out of
Potiphar's weak injustice, and out of the
machinations of disappointed passion, he
created an opportunity of learning meekness.
Our enemies become unconsciously
our best friends, when their slanders deepen
in us heavenlier graces. Let them do their
worst; they only give us the God-like victory
of forgiving them."

Terrible as this thing has been, good will
come out of it to all who are rightly exercised
thereby. It will bring them nearer
the Lord; make them more earnest and self-sacrificing
in his service; and assist them to
escape the "fiery darts of the wicked" in
the future.

Mr. Adamson— at one of the meetings-
expressed himself as being "very sorry that
this affair ever occurred." We sincerely
hope that this sorrow is of a godly kind.
"For," says Paul, "godly sorrow worketh
repentance to salvation not to be repented
of. "-2 Cor. 7:10.

[We fear, however (in view of his words
uttered in Sister Russell's presence, "I do
not repent. I would do the same thing again
to-morrow," and his course of continued
misrepresentation), that his is not Godly sorrow,
but merely that born of disappointment
at the failure of their scheme.— EDITOR.]

He (Mr. Adamson) said, also, that he
could not see much love in the act of treating
him "as an heathen man and a publican."
All we have to say to that remark
is this: God (who is love) could not and
would not ask us to do an unloving act.
We could not love God and at the same
time disobey him. "If ye love me, keep my
commandments;" "He that hath my commandments
and keepeth them, he it is that
loveth me;" "He that loveth me not keepeth
not my sayings."— John 14:15,21,24.

"Now here can be no mistake. Nothing
can be love to God which does not shape
itself into obedience." God counts nothing
else as love. So we see that we are perfectly
safe in following the instructions of
our Lord, as found in Matt. 18:15-17;
1 Tim. 6:4,5 and Rom. 16:17, without overstepping
the limits of love or justice.

The Church in Chicago (with but one or
two exceptions) are on your side and on the
side of the truth; and I am sure are more
determined than ever to not only know the
truth, speak the truth and defend the truth,
but also to live the truth.

May the Lord bless you and Sister Russell
and all your household and all the body of
Christ at this time; and may he give us all
the necessary strength to overcome all temptations
and trials in the future.

Your brother, in Christ,

M. L. McPHAIL.

P.S. The above letter was read to both
the West and South Chicago meetings and
its contents were heartily approved by all.

page 183

Michigan.

DEAR BROTHER:-- After reading the Extra
I cannot refrain from sending you some words
of encouragement. The charges brought against
you have been conceived in ignorance if not
malice, especially as relates to the sending of
addressed wrappers. This you had a perfect
right to do. I am first assistant Postmaster
here, and know whereof I speak.

Trusting that you will come out of the affliction
like gold that is tried in the fire, and that
those that would injure you may come to see
the injustice that they have done you and yours
and return to the Lord, I remain,

Yours in Christ, J. F. O'Rorke.

New York.
DEAR BRO. AND SISTER RUSSELL:-- Words fail
me to express to you the state of my feelings
while carefully reading through the pamphlet
duly received: such a nefarious plot merits
righteous indignation. My heart aches for
you; but, dear Brother, do not let it vex you;
but rather let it be an encouragement; for it
should prove to you, as it does to me, the
spiritual power and truth of your labors.
Wherever one finds Satan most active, be sure
it is because there is truth and purity in that
which he is aiming to overthrow. Otherwise
it would be beneath his notice; for he loves only
a lie, and he never fails to make tools of weak-minded
men to carry out his purposes. No
man of sound mind and of a spiritual nature

page 184

would ever lend his name and influence to such
a heinous scheme; and I am quite sure you will
continue to hold the love and respect of all
right-minded brethren.

In my opinion there is more spiritual power
in the reading of any one volume of the M.
DAWN, to draw men to the proper study of the
Scriptures (and thus, through the grace of
God, to accept salvation through the ransom),
than hearing one thousand sermons, let them
be ever so spiritual and well studied— because
what the ear receives the mind often fails to
retain; but that which enters the eye is almost
always permanently photographed in the chambers
of the brain and thus is continually rerising
before the mental vision. Such has
been my own experience.

Assuring you of the deepest love and gratitude
for benefits personally received, I remain,

dear brother and sister, Yours in the blessed
hope, Edward Harris.

P.S. How true is the Scripture word photograph:
Man that is born of woman is naturally
conceived in sin and shapen in iniquity. He
is not righteous. His mind is enmity against
God. The imagination of the thoughts of his
heart (from his youth upwards) is evil and deceitful
above all things. He neither understandeth
nor seeketh after God, but out of his
heart proceedeth evil thoughts, murders and all
kinds of iniquity. He is blinded by Satan.
His mouth is full of cursing and bitterness.
The poison of asps is under his lips. His lips
are like a burning fire. His tongue is a sharp
sword, and his teeth are spears and arrows.
He stretcheth out his hand against God. He
conceiveth mischief, and bringeth forth vanity
and falsehood; and if he repenteth not, his foot
shall slide in due time; for the days of his
calamities are near.— Job 14:1; Rom. 3:10;
8:7; Gen. 6:5; 8:21; Rom. 3:11; Matt. 15:19;
2 Cor. 4:4; Rom. 3:13,14; Prov. 16:27;
Psa. 51:4,5; Job 15:25; Psa. 7:14;
Deut. 32:35.

Pennsylvania.

DEAR BROTHER:-I received TOWER Extra
last night, and also the circular letter and paper
from the opposers. I did not for a moment
entertain a thought but that you could show
their evil designs. To the true Church you
are esteemed as a true brother and servant of
the Truth as never before.

I can say, after nearly five years of colporteur
work, that I have found none but were
brought into the Truth by reading DAWN
and TOWER or tracts, which assisted them in
understanding the Scriptures.

The work, as I understand it, is to find the
"wheat" class, and with the present Truth
intellectually seal them and thus separate them
from Babylon. In doing this, many DAWNS
are sold to others who may not now appreciate
them, but who thus assist in bearing the
expense of the laborers; and they will be read
by and by. I lecture some and quite acceptably,
but have no ambition to make that a
special work.

Yours in the one hope, A. C. Wise.

Ontario.

DEAR BROTHER AND SISTER RUSSELL:-I
write briefly, just to express my deep sympathy
with you in reference to the severe trial
through which you have been passing. We,
as a little company of the Church, have been
praying for you, and will pray that God will
keep you faithful through it all. This trial is
especially hard, because it comes through
"chosen" ones. Our Lord, agonizing in the
garden, looking to the cross, and sweating,
as it were, great drops of blood, received
so little sympathy from even the disciples
that they could sleep; and after all Paul's
faithful ministry to the Churches in Asia, he
wrote "all they that are in Asia are turned
away from me." Please read 2 Tim. 4:10,14.
The trouble referred to seems to have existed
at the close of Paul's ministry; and yet he
writes with bold confidence. (Verses 6,8;
Rev. 3:21.) We are engaged in the conflict
now, surely; but the prize is yonder!

I read the letters of the four conspirators before
TOWER "Extra" came, and was able to
read their condemnation between the lines so
completely that if you had never written a word
in defense I could not have condemned you.
The charges as to your being a pope, and other
action in the matter, show all the more clearly
the necessity for a firm stand on your part.
The TOWER is your ministry, and may God
bless you and it more and more.

Yours in our dear Redeemer,
T. A. Ivey.

Nova Scotia.
DEAR BROTHER AND SISTER RUSSELL:-Yesterday
I received the extra number of TOWER,
and I can assure you I was both grieved and
pained to find that their had been divisions in
the body of Christ. Knowing as I do that
you were continually sending out so many sound
Bible truths, and every word breathed in the
spirit of love and humility, I have sometimes
thought that your fears as to a falling away
were groundless; but, since reading A Conspiracy

page 185

Exposed, I have had to change my mind,
and I now see clearly how Satan will assault
the strongholds of present truth. But I cannot
understand how any brother having a spark
of honesty in his heart, or professing to have
the love of Christ in his heart, could plot and

endeavor for two whole years to injure a fellow
worker for the Master. I have seen plenty of
that kind of work amongst members of the
nominal Church, but I did not expect it among
the readers of DAWN and TOWER. Dear brother
and sister, I feel deeply for your trouble, and
tender you and your household my sincere love
and sympathy; and my prayers are and will be
that the dear Master will give you needed
strength to overcome your enemies. I have
no doubt that the injury intended for you will
recoil with double force on themselves; and I
firmly believe that God in his love will raise
up ten friends and co-workers to one that has
proved false.

Again thanking you and dear Sister Russell
for the joy I have experienced at your hands
in being fed with meat in due season, and having
perfect confidence in your love and honesty in
the Master's service,

I remain, your brother in Christ,
P. Douglass.

Massachusetts.

BROTHER AND SISTER RUSSELL:-In the name
of the Lord Christ, I greet you. "They departed
from the presence of the council rejoicing
that they were counted worthy to suffer
shame for his name." "And they shall walk
with me in white, for they are worthy."

"For he is a chosen vessel unto me, to bear my
name before nations; for I will show him how
great things he must suffer for my name's sake."

I have spent the afternoon carefully reading
the "Conspiracy" number of TOWER,
which I received this morning; and although
I am so little acquainted with you and those of
"like faith," and only partially see eye to eye
with you, yet I have a heart fellowship far beyond
the brain conception of the now due
Truth, as you see it. [This brother has been
acquainted with DAWNS for only four months.]

I thought it best, at first, to write some words
of sympathy to you in what I know must be to
you both a great trial; but after considering
the matter from the true overcomer's point of
view, I have decided that instead of sympathy
you should have congratulations. No, I will
not weep with you over this, but rather rejoice.
Why not? If God has seen fit to open your
eyes to the real character of those brethren (?),
you certainly ought to praise the Lord, as no
doubt Gideon did to see his army diminish.
I am very, very sorry for those whom Satan has

blinded to become his tools in this matter, and
I pray God they may be led to judge themselves,
that they may not be judged. Numbers
do not count with God; and, my Brother and
Sister, I am quite sure that those children of
God— followers of Christ—who determine to
stand true to the Truth as the Spirit reveals it
to them will certainly suffer much and walk
very much alone— alone with him. Every
honest Christian who is interested in the truth
will suffer with you in this trial.

May God bless you both and all the tried of
God. Your brother in Christ,

J. C. Young.

Ohio.

DEAR BROTHER RUSSELL:-Have received
and read A Conspiracy Exposed. I consider it
a complete refutation of all the malicious
charges brought against you; but I was just as
well satisfied concerning your innocence two
weeks ago as I am now. Notwithstanding the
fact, I was very glad to receive the pamphlet.
Surely, "no weapon that is formed against thee
shall prosper." We believe that all who love
the truth will be unmoved by Satan's "devices."
Am still pressing on. There is much to overcome.
Pray for me. Am doing what I am
able to support and spread the truth.

Yours in our Redeemer,

Frank Draper.

Indiana.

MY DEAR BROTHER RUSSELL:-ZION'S WATCH
TOWER, Extra was taken from the P.O. at
sundown last night, and we did not leave it
until we had found that every charge made
by Rogers, Zech, et. al., had been entirely
refuted, and yourself completely vindicated.
For this outcome we feel to praise the Lord
with full hearts, and at the same time extend
to yourself and Sister R. our earnest sympathy
and sincere congratulations.

At first we were dumbfounded almost beyond
expression— not that we believed any real
offence could be laid to your charge, but that
such a conspiracy could rise up against you
from such an unforeseen source— from men who
had been at the very front of the colporteur
work, and (supposedly) your bosom friends.
To us who had so recently come into the company
of the "little flock," it seemed almost

beyond comprehension that such a thing could
occur. But we were not moved from the steadfastness
of our purpose, or from our love and
perfect confidence in you. Too long and too

page 186

often have we seen the venomous fangs of the
evil-one striking at the very heart and citadel
of the Church of God, not to know something
of the fatal blow, that, if possible, would strike
you down in the very hour of certain victory.

What the purpose of these men was we may
not fully know; but of the purpose and real
interest of the arch-fiend of death we certainly
cannot be ignorant. He knows that his time
is short and that what he does must be done
quickly. No instrument is too sacred for him
to use, so he may accomplish his foul designs
upon the little fold of selected ones. The surprising
thing is that those who had been in the
very front of the battle should become the
shafts in the hands of him who is the chief instigator
of all the sin and venom in the world.
God pity them! would that they could go out,
Peter-like, weeping the bitter tears of repentance
and self-abnegation, till God could give
them a new heart and a new life. My heart is
grieved that such a sin could be found at the
door of any who had come into the wonderful
truth of God's Word, as made so plain in the
Plan of the Ages; and after such protestations
of love and loyalty, not to say of consecration.
We cannot account for it, my dear brother,
except to use your own words and say Satan
must be the chief schemer in the whole plot.

Thorns and thistles, sorrow and pain, temptation
and trial, are the inevitable results of a
life of consecration to such a service as yours
and ours. But we have respect to the recompense
of reward. God will not leave us comfortless,
and his grace will be sufficient. "Thou
shalt run and not be weary; thou shalt walk
and not be faint, for in the Lord Jehovah is
everlasting strength." "I will never leave thee
nor forsake thee," is the sure promise of the
Eternal Lord. "Great peace have they that
love thy law, and nothing shall offend them,"
or become a stumbling block to those who are
walking as the redeemed of the Lord— and as
the smoke of battle is clearing away, how important
that we begin anew to feed the bread
of life to the hungering multitudes, and preach,
everywhere, the undying love of Jesus to save
a dying and helpless race. How rich, how
full, how complete is the corresponding-ransom-price!

Oh! how we need to hasten, in
these, the last hours of our glorious privilege, to
gather all the golden sheaves into the garner-house
of God. Soon the night will come wherein
none can work.

If some are going from us, others are coming
into this beautiful light and glorious privilege.
Two ladies, formerly Catholics, were
at our prayer-meeting last Wednesday evening.
Their hearts are full of joy at this new-found
truth. Our room was full to-day of anxious
students of the Word, some old soldiers of the
cross, some young men, but all seemingly in
earnest to find the pearl of great price. Bro.
Owen gave us a fine lesson on the two Covenants;
and while a sorrow was brooding over
us, yet a great joy was welling up from our
hearts that so few had gone away, and there
were so many faithful hearts. We need not
ask that God will bless you. He will bless
you and the little tender flock who have grown
up around you, willing, if need be, to give
their lives in your behalf. To yourself, Sister
Russell and all the lowly ones, we send our
earnest greetings in the Anointed One.

Very truly your brother, Z. A. Ransom.

Wisconsin.
DEAR BROTHER AND SISTER RUSSELL:-I
have read with mingled feelings of sorrow and
joy your noble defense. Glad that you were
so able to acquit yourselves of all blame, and
sorry that you should be so sorely tried.
Surely the devil has come down unto us having
great wrath, because he knows that he has but
a short time. I was also much pleased with
the review of the history of the TOWER, back
to the time of the Herald of the Morning; for
I was a reader of it. From the days of Wm.
Miller I have been deeply interested in the
subjects of which the DAWNS and TOWER treat,
with a steadily increasing interest; and I am
thoroughly convinced that they teach the truth.
I have received much comfort and instruction
from them, for I have invariably compared
them with the Scriptures and have not found
them wanting. I heard Mr. Miller lecture in
1842, and read his book, but could not receive
his conclusions, for the reason that our Savior
said that the Gospel of the Kingdom should
be preached in all the world— to all nations—
before the end could come; and I felt sure that
was not then done; but he taught much truth.
For you I have often prayed, that God would

keep you from error. I send enclosed the balance
on Good Hopes for this year. May send
more before the year is out.

H. Shoemaker.

New York.
DEAR BRO. RUSSELL:--I am glad I wrote to
you last Friday, before I received your answer
to the circulars sent out by the four former co-workers,
because it is evidence that our confidence
in you had remained unshaken; but
now, after having read your defense, I rejoice
to see how plainly and satisfactorily you answer

page 187

your accusers. I am sure that this affair
will make all of us here love you the more.
How I hope and pray that we may not be
sifted through the sieve!
Yours in love and sympathy,
M. T. Lewis.

Pennsylvania.

DEAR BRO. RUSSELL:--The Extra Z.W.T.
reached me safely. After a careful reading of
the whole book, I would say that I can find
no fault in you at all. Dear Brother, we all,
I hope, know you too well to believe such false
reports. I have been with you in this precious
faith while you were with the Herald of the
Morning, and ever since the first issue of the
TOWER; and I know I could not be convinced
now to turn against you, or even to sympathize
with those who have turned against you. My
prayer is, that the dear Lord may give you
strength and courage to overcome all evil, and
keep you faithful.

Yours in Christian love, S. M. Bond.

Indiana.

DEAR BRO. AND SISTER RUSSELL:-We received
yesterday the Extra number of WATCH
TOWER and devoured its contents with a relish
easier to imagine than to describe.

When we first received the "Big 4" circular,
I must confess— as one brother expressed
it to-day— I was just simply paralyzed. For
several days I could scarcely think of anything
else; and while we did not forget the fact

that there were two sides to the matter, and
that we had heard but one side, we could not
help thinking that "where there is so much
smoke, there must be some fire." But it seems
now that the smoke was caused by friction—
the result of having a misplaced crank among
the otherwise smooth-running machinery.

I am satisfied that the libel sent out will do
no harm here, and think I can safely pledge
you the confidence, fidelity and unshaken devotion
of the whole Church at Indianapolis,
without a single exception. Sister Owen desires
me to emphasize the fact that she is in
full harmony with the spirit of this letter.

With Christian love, I am, as ever, your
brother in Christ, C. A. Owen.

New York.

DEAR BRO. RUSSELL:--You may think I
have forgotten you, because I have not written
for so long a time, but this is not so. I have
been thinking a great deal about you and Sister
Russell in view of the severe trial. When,
about four weeks ago, one of those libelous
circulars came to my attention, I was greatly
shocked, and did not know at first what step
to take. I could hardly believe that four of
the oldest (and should have been the firmest
established) brethren (?) could get up such a
slander as that, so I determined to investigate
thoroughly both sides of the question, and
asked the Lord for strength and light. This
is the reason I have not written to you before.

As you know, Mr. Rogers has stopped at
Rochester, Buffalo, and about all the places
along the Hudson, where there are brethren,
and tried to convert them to his idea; but I
am glad to announce that he had very little
success. I heard him say things I never expected
to hear from him. Among other things
he said that the Lord never revealed anything
to Brother Russell, and he did not think the
Lord would ever use him (Brother Russell)
again. He said that he would go to New York
(which he did), and try to have a meeting
there; and that if possible he would get Mr.
Zech to come and take part in it. (He sent a
telegram to Mr. Zech to that effect.) So I
went to New York last Saturday evening, and
was gladly surprised not to find Mr. Zech
there, but to hear that Sister Russell would be
there Sunday. We all had a very blessed day
of it. In the evening we gathered at Bro. Mott's
house. For the opening we sang "Blest be

the tie that binds"— which I have never before
heard sung with such a spirit of oneness and
love.

I have now heard enough of both sides to
convince me fully that all these charges brought
up against you are without the slightest foundation;
and can see that you have treated these
conspirators very gently, notwithstanding the
unchristian attitude they have assumed toward
you. With much love,

Yours in our Redeemer,

J. G. Bahret.

California.

DEAR BRO. AND SISTER RUSSELL:-- Words
fail me to express fully my deep love and sympathy
to you both. I want to assure you of
my continued purpose with you in the forwarding
of the work over which I believe the Lord
has made you overseer. So I want to sustain
you by my love and sympathy and co-operation,
as well as by my prayers, and to give
you every reason to believe that I am your
brother.

Happily I received the Extra TOWER to-day.
I was so surprised and interested that I
could not stop until I had read it through. At
night, when I went home, to my surprise I

page 188

found the enclosed postal-card from one of the
very conspirators, Elmer Bryan, wanting to
get the names of the saints here. I at once
understood his purpose.

This trial will only bring us closer together.
I am glad that you have let us know of it, so
that we can be on our guard, that when the
enemy comes we shall be able to stand.

Your ever faithful brother, A. Foyen.

Missouri.
DEAR BRO. AND SISTER RUSSELL:-I take
this opportunity of sending you a few words
of encouragement and sympathy. Although
I am not known to you by face, I trust we are
of the same spirit. When I read your article,
"Lest Ye Enter Into Temptation," and then
your remarks upon it in next TOWER, I knew
something was amiss; but I did not find what
it was until I received the Extra Edition of
TOWER a few days ago. As you express fears

for those just receiving the truth, I think it
but just to you to let you know that I for one
pay no attention to such reports. I received
the truth through reading DAWN, and can testify
that like the two disciples that went to
Emmaus— "my heart did burn within me"
while I was reading; and I have always thanked
God that he led me to the work. So while I
am but a babe in Christ I know that such trials
as you have passed through are common to all
the faithful truth-givers. Let us trust that your
trials will work for you "a far more exceeding
and eternal weight of glory."
Your sister in Christ,

Mrs. J. A. Hudson.

Canada.

DEAR BRO. RUSSELL:-Explanation to hand.
Good, better, BEST! The more we thought over
the affair, the less we needed the explanation.
Will write you fully very shortly.

Accept love. F. B. Utley.

Iowa.

DEAR BRO. AND SISTER RUSSELL:-Many
thanks for the Extra number of ZION'S WATCH
TOWER. Have read the same with much interest
(though sadly). When we read in the
TOWER of this iniquitous plan we guessed correctly
some of the unsteady and unbalanced
minds that have turned from a good cause to
a very bad one. When that quartet of trumpeters
prepared to give their blasts, did they
expect to see the walls of Zion tumble? It
seems they are like men spitting against the
wind: it has turned back with terrible force
into their own faces.

You will remember a few months ago, I
wrote to know what the expense would be for
you to come to our place. You replied that
you could not come, but that you had sent
the letter to J. B. Adamson; and he afterward
wrote me stating his demands for himself and
wife. Though I have not the letter now, I
remember he wrote these words, That I would
probably feel disappointed to hear of his offer
instead of yours, because "Bro. Russell is not
only a superior writer, but one of the greatest
preachers on earth." Why he should so change
his mind is strange to me. Yet this same
thing has been repeated before. "They went
out from us, because they were not of us."

The body of Christ must be Christlike, or it
can never reign over the world. Therefore
none with such characters will appear in the
Kingdom of God as rulers. May God keep
you pure unto his Kingdom!
Yours as ever, C. M. Rice.

Pennsylvania.

DEAR BRO. RUSSELL:--We received the special
issue of Z.W.T. yesterday morning, and
have perused its contents with deepest interest.
I hasten to make known to you and Sr. R. our
conclusions, in the way of encouraging you.

As we surmised, you have had no trouble in
showing, to all unprejudiced minds, that all
accusations brought against you are false. It
seems strange that sensible men would even
attempt to weave a net out of such flimsy material
as has been used in all of the charges that
have been set forth by your four assailants, in
whom we have hitherto placed such implicit
confidence. Then, too, it is strange that those
whom you have befriended in so many ways
and for so long a time should, at the very time
they were engaged in spreading the truth that
should separate the wheat from the tares, be
engaged in concocting such diabolical schemes
against an acknowledged friend in the harvest
work, to try to break down his character, and
influence, and thus hinder the cause of Christ.
And another strange thing connected with this
matter is, that they should expect us to believe
such unreasonable things.

Now, dear Bro. Russell, Sister H and I

can testify that after reading both sides, we
have suffered and sympathized with both you
and Sister Russell in this severe trial. The
"bombs" have not, however, accomplished
what they were designed to do; nor will they.
The truth is mighty and will prevail. God's
work cannot be stopped by any power. The
Lord will provide a way of escape for all the
consecrated, who are faithful, from all their

page 189

trials, if they are rightly exercised by them.

What hurts us most is that those whom we
esteemed so highly heretofore have turned upon
you that God has used so largely to make
plain his great plan of the ages. But as all of
their charges are so unreasonable, and you
have proven them false, we can no longer consider
them worthy of the cause, or of the name

of brethren.
As ever, your brother in hope,
C. A. Hewes.

Ohio.

DEAR BRO. RUSSELL:--I feel like striving to
do anything I can for the sake of Christ Jesus;
and anything I can do to hold up your hands,
in advising and strengthening the younger
brethren will make me glad. Never did anything
shock me as much as your late trials and
not only yours alone, but the whole Church's.

Surely Satan is making great efforts to deceive
if possible the very elect. I see that
nothing unclean can enter the Kingdom. Paul
saw it in his day; for though he preached this
gospel to others he realized that he himself
might, through unfaithfulness, be a castaway.
Who shall be able to stand in this evil day?
Oh! that I may be able to stand firm upon the
rock, Christ Jesus, that my will, my life, and
all that I am, may be fully immersed into his
will, is the humble prayer of your brother in
the harvest work, J. S. Bott.

New York.

DEAR BRO. RUSSELL:--Sympathizing with
you in the trial and persecution which have
been permitted to come upon you, I feel it my
duty as a member of the body, to send you a few
lines, saying that you have the sympathy, love
and hearty, sincere approval of the whole
Church at Newburgh; for if one faithful, true
member of the body suffer, all like true members
sympathize with that one.

An evil spirit causes contentions, envy, strife,
and evil suspicion, wrangling of men. They
may think that they are brethren in Christ,
but are deceived by Satan; for the Scriptures
say if they do not restrain their tongue, they
delude their own hearts, and their religion is
vain. But to the pure all things are pure.
The brother who is true to his consecration
vows is pure in heart; loves the whole body
of Christ; suffers long and is kind; does not
envy his brother; is not boastful nor puffed
up; does not act unbecomingly; and does not
impute evil; but he rejoices in the truth,
covers all things, and endures all things for
the body's sake, which is the Church. What a
wide difference between these two descriptions!

From the position these men held, they hoped

to destroy the whole body; but there is a
mighty super-human power over God's little
ones: they are chosen, "Elect according to
the foreknowledge of God, through sanctification
of the spirit and belief of the truth."
What weapon formed against them can prosper?
Will not all things work together for good to
them that love God? He is testing and sifting
the wheat. Let the good work go on. He
knows his own. He has set his seal on them.

I have no doubt but that this will try the
Church intensely; but the faithful and true
will cling more closely together. Even now
I feel a more tender and close knitting together
in love towards the true ones of the
household of faith, and towards the tried and
persecuted. Your brother in Christ,
G. D. Woolsey.

Wisconsin.

DEAR BROTHER:--I hereby tender you my
hearty sympathy. Your exposition was the first
intimation I had of the painful subject. I believe
you are an earnest worker for the truth, for
how could God reveal to a very sinful person
(as they are trying to make you out to be) his
plans? He surely would employ cleaner hearts
and hands.

Before I reached that part of the Extra where
you exhort all to a deeper interest in the truth,
I had resolved to do more for the truth than I
have been doing. While I believe that the truth
will be spread without my assistance, I feel as
though I ought to do part of it. I enclose a
check. Please send DAWNS, Tracts, etc.

Fraternally, G. W. Everts.

Pennsylvania.
DEAR BROTHER:-I received your pamphlet
to-day. After reading it, I was not a little
disgusted at the conduct of the parties that
compose the unhallowed confederation. There
is no telling what ambition will do. I have
been a constant reader of M.D. and Z.W.T.
for nearly eight years, being strongly imbued
with the faith. Yet only twice was I permitted
to meet with the Church at Allegheny. In
those several meetings, lasting impressions were
made on my mind. Some of these impressions
I kept to myself. Being a reader of character,
and known as such among many people, it was
natural for me, without special effort, to note

the peculiarities of many; and I mused on the
out-come in the testing time.

In my own estimation, I always feel the least
among God's humble servants— otherwise I

page 190

would have troubled you more with scribblings;

but I thank God for humility. How

the conspirators can claim consecration to the

truth, I am at a loss to know— especially when

we consider the charges are preferred on pecuniary

matters, self-interest, &c, at the sacrifice

of the truth, and obedience to the same.

[See 1 Sam. 9:21; 15: 17-23. -EDITOR.]

But whether we are drenched with refreshing
showers, or burned by the fires, let us be
steadfast in the faith to the end; for both are
necessary to the development of the man in
Christ. J. Beaver.

Pennsylvania.

DEAR BRO. AND SISTER RUSSELL:-Enclosed
find my "Good Hopes" for first quarter. I
am sorry to have been so late in sending it to
you; and in view of the "bomb," I am more
sorry that I am unable to remit an equivalent
in money of the confidence I have in you both.
I wish to say that I have heartily approved of all
that has appeared in WATCH TOWER since I have
been a subscriber, and especially "The Responsibility
of Liberty" and "The Work in England."

Brother Russell's answers to the charges of
the conspirators are satisfactory, and I am sorry
that I cannot find words to express to you
my exact feelings. I am glad, however, that
you do not require words of sympathy from
me; for I reckon that the sufferings of this
present time are not worthy to be compared
with the glory which shall be revealed in us.—
Rom. 8:18.

Joined by Sister Taylor in Christian love to
you both, and hoping that you may be spared
to labor for the Master until the end of the
harvest, I remain, Yours in our Redeemer,
J. E. Taylor.

Indiana.
DEAR BRO. RUSSELL:-I am glad, so glad,
that your character has been vindicated. To
say that I have been anxious would be putting
it very mildly; and now I hope we will have

sunshine for a while. I could not more than
half work for the last two weeks.
Yours in the harvest and in Christ,
M. C. VanHook.

Kentucky.

DEAR BRO. RUSSELL:--I have just finished
reading A Conspiracy Exposed. Had heard
nothing of the difficulty, and am glad I knew
nothing of it until now.

I drop you this line hastily to say that you
have my deepest sympathy, as well as my constant
prayer. It all looks to me so plain that
it is only the necessary "sifting," and that you
will come out of it triumphant. God sees,
understands, leads and loves.

Wish I could be with you. Remember me
to Sister Russell. God will bless and strengthen
you both.

In Christian love, G. C. Snyder.

Alabama.

DEAR BRO. RUSSELL:-Your exposition of
the "conspiracy" came duly to hand. I am
not surprised at the course of those men. We
are now in the days of sifting and all that are
not right at heart will fall. I hope you are
not troubled about it. Your works speak for
themselves. No man can do the work you are
doing, unless God be with him.

May you and Sister Russell grow in the
knowledge of the truth, that you will be able
to make it plain on tables, that the true Church
may receive a blessing through you.

Yours in the faith, L. C. Gaston.

Indiana.
DEAR BRO. RUSSELL:-"Extra" just received,
and read with keenness and interest,
urged on by a desire to see this trouble
cleared up; and, praise the Lord, it is done.
Well, dear Brother, you have come through
without a scratch, and how thankful I am is
beyond my power to express. You can hardly
realize how these two weeks have been
weeks of suspense and fears lest you would fail
to vindicate yourself. I wondered what would
become of the cause I so dearly love and what
would become of all our efforts. I had faith
in all these four men, since they all had been

in the work longer than I; and you also seemed
to give them so much credence and honor. I
naturally supposed they were telling the
truth in this case; yet I had my doubts in this,
and hoped and prayed you would vindicate
yourself. And so you have. I can now go
forth feeling stronger for the trial and more
determined to spread the truth against all
opposition.

I hope your explanation will be received by
the brethren in general, but of course some
will fall. The Lord's will be done; but let
us go on fully trusting in his strength and
power to carry his work to the finish.

Yours in fellowship in Christ,
A. H. Moore.

Oregon.
DEAR BRO. AND SISTER RUSSELL:-I have
just received and read A Conspiracy Exposed,
and feel much grieved at the trouble you have

page 191

been called upon to pass through, and also to
find that those we esteemed faithful brethren
"walk no more with us."

I am sure you feel anxious to know the effect
these things will have on each one of the
"household of faith." The first intimation
of the trouble I received from the TOWER;
and with all the evidence before me, as laid
down in the Extra, it is not difficult to judge
who is on the wrong side. I rejoice with you
that most of the dear brethren and sisters
there in Allegheny stand firm, and it did me
good to read the noble letters of others who
are scattered in other parts.

As to the present method of circulating the
truth, I can say that I am more thankful every
day that while engaged in the harvest work,
we are enabled to "eat our own bread in
quietness" and also to have something to give
to those in need. I trust that the dear Lord
will not permit any who remain faithful to become
discouraged or unsettled in purpose.

With warmest sympathy, I remain,

Yours in Him, Jessie M. Way.

Minnesota.
DEAR BRO. RUSSELL:-In last evening's mail
I received the Extra, thoroughly refuting the

charges made by the conspirators.

To-day I have again carefully read it, and I
cannot refrain from sending you these few
words expressing my continued love and sympathy
for you and Sister Russell in this season
of severe trial.

I pray earnestly for the Master's blessing
and strength for you and us all, that in this
evil day we may draw nearer to him, and thus
escape the many wiles of the adversary.

Yours in Christian love, C. H. Dickinson.

Maryland.

MY DEAR BRO. RUSSELL:--Your pamphlet,
A Conspiracy Exposed, was received Saturday
morning. I have read it through, all except
"Harvest Siftings," which I am reading now.

At the Church at my house yesterday, I
learned that, as stated in my last letter, none
of the brethren except myself and Brother
Williams had received the libelous and slanderous
circular sent out by Zech, Bryan, et al.
To read this miserable stuff made me very sad,
and I refused to believe that the charges preferred
against you were true. I felt confident
that you had been shamefully and outrageously
misrepresented.

Your reply has more than satisfied us. It is
indeed a full and complete vindication of your
character, and one which will redound to the
glory and honor of God, and to the shame and
dishonor of those who sought to "murder your
character."

The Church at Baltimore extend to you and
dear Sister Russell their sympathy and confidence,
and pray that the Lord may uphold
you in this special hour of trial.

The May TOWER came to hand, and was
read with much interest. It is a good number.
In fact, all the issues of the TOWER are good.
In excluding the articles of vain-glorious and
ambitious men, who are eager to have their
names appear in print, you have followed a
wise and just course, and one that the brethren
here fully approve.

Your suggestions under the title, "Fervent
in spirit, serving the Lord," are timely, and I
trust many will avail themselves of the privilege
of engaging in this work. It has been
a great blessing to both Brother Williams and
myself to be engaged in it, and we feel much
encouraged to know that some good is being
accomplished. Mr. Pippen reports the sale
of a dozen copies of M. DAWN since we commenced

distributing tracts on Sundays, and of
course we have no means of knowing how
many have been or may be ordered direct from
Allegheny.

With the kindest regards and best wishes for
yourself and Sister Russell, and all the dear
friends at your house, I am

Your sincere friend and brother in Christ,
H. N. Rahn.

London.

DEAR BRO. RUSSELL:--It is with mingled
feelings of joy and sorrow that I write you:
joy to know that you have so grandly cleared
your character against the late conspiracy (we
thank God that he has brought forth your
righteousness as the light): sorrow to hear of
any falling away from the truth.

And while you have had such a terrible
struggle with the enemy, we here have not been
left alone. Brother Turnbull, who, it appears,
so largely influenced Mr. Rogers, is still here,
and with some of his friends has been attending
our meetings. In a very subtle way, and
at every opportunity for conversation with our
little company, they have been trying to prove
that death to the consecrated is a thing of the
past; that now they are actually passed out of
death into life; and that if they are faithful
they will be changed from glory to glory until
like Christ. It is a smattering of evolution
with other truths and errors. This is brought
in subtly to win the flock; and at present I
cannot say how many it will injure.

page 192

I have felt it necessary to show plainly to
the brethren here, that if such were the facts
the consecrated are no longer consecrated unto
death, but to the gaining of life; and that this
would be turning our backs upon the covenant
we made,— symbolized by baptism— planted in
the likeness of Christ's death, in hope that we
might bye and bye reign with him. When
Mr. Rogers left us, he desired that this Brother
Turnbull should lead our meeting.

[This was a very unwise arrangement; for
whatever natural qualifications for leadership
Bro. T. may have, as a "babe" of only two
weeks' acquaintance with the Truth he was
certainly not well qualified to act as leader of
a class whose members have been DAWN and
TOWER readers for years.-EDITOR.]

With this error already in our camp, the letter
of the four conspirators came like a heavy
cloud upon some here, although I could not
believe the charges. We have been passing
through a searching time, such as I never before
experienced; and, like all trials, it has
caused me to look to my Father for the wisdom
and guidance necessary. We have learned
something of what it is to suffer with Christ.

Yours in love and service of the truth,
T. A. Hart.

Manitoba.

DEAR BROTHER RUSSELL:--We read the
Extra with mingled feelings of pleasure, pain
and gratitude. It is just right.

We feel indeed that we have past another
"mile post," thereby gathering fresh courage
to continue in the way, giving thanks with joy
that we are not cut off as unfruitful branches.
Though many prove unfaithful, yet shortly
the beautiful Church will be complete, "without
spot or wrinkle or any such thing."

I have met all of the interested ones here
since, and find that none are stumbled; and I
think I can say the same for all in Manitoba.
I have heard from some by letter, whom,
though separated from others of like faith, the
Lord has preserved and strengthened in their
time of need.

May the favor of God continue with you and
with us all. Your brother in Christ,
W. J. Webb.

Virginia.

DEAR BRO. RUSSELL:-After an absence of
six weeks I am home again. In my bunch of
mail I found several surprises, one of which,
Elmer Bryan's letter, I will mail to you. As
you see, I could not answer it in time to suit
his purpose, though I could only have repeated
Mr. Dubbs' business name for him, "skunk."
My next surprise was that I did not find several
numbers of the WATCH TOWER that I expected
to be waiting for me. Could you have
taken me for one of the conspirators (heaven
forbid) and stopped it? I hope not. Next
I found the Extra, which I have carefully
read; and I am glad to see how nobly you
have defended yourself.

As to how Bryan conceived what he thought
was a great sin of yours is a mystery to me.

I consider your transactions with me in every
way perfectly honorable, honest and Christian.

Hoping this may find you all well, and that
the Master may still bless you all more and
more. As ever, Yours in the Lord.
[See Extra page 51.] J. P. Sweet.

Ontario.

DEAR BRO. RUSSELL:-I have carefully read
your expose and defence, and must say I esteem
you more highly, if possible, than before.
In reading the manifesto of the four, it is
plainly to be seen from the spirit pervading it
that their object was to destroy and not to
build up. On the other hand, your expose of
the conspiracy is written in a different spirit
and seems calculated to defend the truth and
to shield the weak ones from danger of stumbling,
and shows a spirit or desire to suffer
personally rather than give offence; yet for
the truth's sake, and for the sake of the flock
that is looking to you for guidance, you have
nobly given a personal account of even some
of your private matters for the benefit of the
brethren. Surely none of the meek ones will
stumble over the very paltry charges of the dissatisfied
ones, which have been so signally
exploded!

Dear Brother, this only shows what manner
of persons we ought to be. The adversary
would not attack one of the feeble ones in such
a manner, but the leaders must be on the alert
for him at every turn. Had you been careless
at any point, so that you could not have fully
met every dart, then Satan would have scored
a victory, and your usefulness would have been
impaired. Clean hands and a clear conscience
are a noble defense, and rout the enemy every
time. Our God will not defend the unrighteous,
but the humble and obedient servant he
will sustain. May this attack of the adversary
bring us all nearer together and nearer the
Master, and eventually redound to the glory of
God. May the erring ones see the folly of
their course, return to the narrow path, humbly
confess to God their weakness and fall, and
seek to be re-instated in the household of faith.

page 193

It means something to be a leader in divine
things. It is not all praise and joyfulness, but
often comes the test when the leader must
throw himself in front of the flock and meet

the enemy single-handed and alone; but if he

go out like David of old, trusting in the living

God, he will kill the Goliath and save the flock;

but if there be any Babylonish garment or

wedge of gold in his defense, he will be discomfited

before his enemies. A leadership is

a deserving prize, but it should rather be thrust

upon one than sought after; for it carries with

it a great responsibility, and only if faithfully

performed does it reap a rich reward.

May you live near to the Master, may you
and yours prosper in the service of the Lord,
and may the cause of our God be greatly advanced.
May we all strive to come to the
unity of the Spirit and the bond of perfectness,
and may God use us all in some way to his
glory and our eternal welfare.

Your brother in Christ, J. E. Anger.

Kansas.

DEAR BRO. RUSSELL:--I do not believe those
false brethren will be able to do you any real
harm, nor the cause either; and the latter is
about all you are really much concerned about.
I would pay as little attention to them as possible,
and go on with the work of feeding the flock to
which, I doubt not, you are divinely called.

I see some good results from this trouble.
Heady, envious, ambitious colleagues are no
elements of strength; and the Lord's servants
can better do his work without such. How
any one can think of self in this most glorious
work passes my comprehension. I am so glad
to be allowed to serve in any capacity.

We have some excellent and important articles
from your pen, as "The Relative Claims
of Love and Justice," "The Twelve Apostles,"
"Man and Woman in God's Order,"
etc., which we might not have received had
not your mind been so stirred up. And, now,
"Harvest Sittings" is of great value to me.
I believe it would be well to send that Extra
to every one of your readers. I have often
wished to know how you came to write DAWN,
etc.,— especially how you came by your interpretation
of Tabernacle Shadows; and now I
am satisfied. I am so glad you do not deal in
trances, visions and the like.

"Harvest Sittings" calls our attention to
the importance of holding to the ransom, as
scarcely anything else could, and gives most
impressive warning to each to take heed lest
he fall. This is an opportunity for your friends
to testify their affection and sympathy. I believe

you will be surprised to learn how many
warm, steadfast friends you have. I presume
there are hundreds who, like myself, never
saw you, but who love and esteem you highly
for your works' sake.

The present editorial management of the
TOWER suits me exactly. I am very glad you
do not permit it to be filled with miscellaneous
essays. Expositions of Bible truth, especially
present truth as relates to present duties
and privileges, are food to my soul, and
helpful, as no essays on general subjects or
mere exhortations could be. Do not take valuable
time answering this letter. We are hungry
for DAWN, VOL. IV., and the regular issues
of the TOWER.

With much love for all the dear flock, I remain,
Yours truly,

F. E. Hale.

Indian Ter.

DEAR BRO. RUSSELL:--Until I saw the
TOWER extra I was unaware that a plan had
been concocted to injure you and the cause of
truth. I had not dreamed that such a trouble
was brewing in the camp; and while I know
that such a thing is possible, I did not expect
it from that source. My heart was indeed sorrowful
when I read the first few pages, because
I feared it was something that would break us
asunder, and thus destroy the source whence
came to me so much joy and peace in the Lord
Jesus, through the past eleven years of my
life. I feared that the TOWER would cease to
visit me. No paper on earth do I prize more
highly; for it has done more for me than any
other paper could do. Its utterances are so
nearly like those of the Master that I have noticed
the re-readings seemed as fresh as the
first. I have for years anticipated its arrival
as I would that of a friend; for verily I regard
it as a message from him who sticks closer
than a brother. It has wielded a most wonderful
influence upon my life. I remember
vividly how, when I was drifting into sin,
though under the nurture of orthodoxy, I was
lifted and borne away by its sweet influence
and encouraged to live a better life. And yet
all the while I never once believed the editor
popish or infallible or dishonest in any particular.
Neither do I believe it now.

I am glad to see the staunch and Christlike
stand you take in defending yourself and the
truth. Long may you and Sister R. live to

lead and encourage us, that we may be kept
in the path for the crown!
Yours in Christian sympathy,
G. W. Dickson.

page 194

California.

DEAR BRO. AND SISTER RUSSELL:-The special
issue of the TOWER and your welcome letter
duly received. Thanks for both. The
TOWER confirmed us in our judgment of the
trouble and its cause, not only by the spirit
manifested, but also by your statements relative
to the charges and also the judgment of
the brethren.

"Their folly shall be manifest to all."

The effect on our little Church here has
been very good, as it has resulted in a self-examination
and a drawing closer to Jesus and
the glorious saints and to the "remaining
members" such as we never before experienced.
Our subject this morning was "The
Oneness of the Body;" and it was a blessed
subject, with all of Paul's wonderful epistles
from which to draw.

I am sure we all feel a more earnest desire
to be found doing our own individual work,
as the Spirit is divided to us. The contrasts
of Phil. 2:5-11 and Isa. 14:12-20 are so strong
and so obvious that the most humble follower
cannot mistake the difference between Christ
and Satan, and the spirits of each. The more
we see of the spirit of those who went out, the
less it seems like that of Christ, and the more
like that of Satan.

The Lord still gives us work, always plenty
to whom to write and some to see. Knowledge
and desire for more work are increasing, and
we are abiding his time and way.

Sister Bell joins me in Christian love and
greetings to you both and those associated
with you. Yours in love for Him,
Charles C. Bell.

Nebraska.
DEAR BRO. RUSSELL:-The extra edition
received: "How are the mighty fallen!"
I am inclined to be more diligent in the service.
No one knows what turn they will take
now. May we be steadfast, immovable, always
abounding in the work of the Lord. We
have the promise that his grace will be sufficient
for us. L. M. DeLaMater.

Indiana.

DEAR BRO. RUSSELL:--I am very busy to-day,
but I cannot forbear writing you a few
lines. We were glad to receive the Extra,
and it justified our expectations fully.

We believe that good will come out of it,
though we regret that you should have suffered,
as must have been the case, to be thus treacherously
assaulted by those that had been
brought by your kindness and indulgence,
and even expenditure of money, to such a
position as to make it possible.

I cannot believe otherwise than that the
flock is better off without them, and anyone else
who, understanding the matter fully, endorses,
aids and abets them in their nefarious work.

All but one (and he a German) in our circle
in the three Falls Cities, accept your full explanation
as satisfactory. Your brother in the
Lord, F. J. Bourquin.

Ohio.

DEAR BRO. RUSSELL:--I wish to write just
a few lines to you in regard to the charges
lately brought against you (a circular was sent
me) and your answer to them. I am glad to
say that, instead of injuring your character,
they have made it shine brighter than ever.
It seems to me that we all have great reason to
be thankful to our Heavenly Father for his
loving protection in time of such trials. May
the Lord sanctify it all to our good. The Lord
will not suffer one of his faithful ones to be
moved. Though the storms rage and beat all
around us, we feel secure, because the foundation
is sure and steadfast.

May the Lord continue to be your comforter
and use you yet more and more as a faithful
worker in Zion. I assure you that you still
have the love and confidence of myself and
wife. Your friend and brother in Christ,
M. H. Rogers.

Pennsylvania.
DEAR BRO. AND SISTER RUSSELL:-A Conspiracy
Exposed to hand. After a careful review
of its contents, we cannot find words to
express the deep sense of our sympathy for
you and Sister R. Permit us to express our

sincere approval of the resolutions which
were unanimously adopted by the Church of
Christ in Allegheny. Be encouraged and
comforted by Paul's admonition to Timothy.
(2 Tim. 4:1,2,5,18.) The Lord knows his
own, and we are confident that sincere prayer
and supplication will be made to the God of
all grace for you and all the faithful co-workers,
by those who hear the Master's voice.
Yours in truth,

Mr. and Mrs. J. J. A. Faunce.

Texas.
DEAR BRO. AND SISTER RUSSELL:-We, the
undersigned readers and believers in the doctrines
of Jesus Christ as promulgated by you
through the M. DAWN, and all other matter
from your pen, sympathize with you in your
present trouble, and will do all in our power

page 195

to counteract any and all issues taken against
you, knowing that by so doing we are upholding
the cause of Christ. Hoping that you
may come through as did our Head and
Master, we remain, Your brethren in Christ,
E. L. Booth, H. F. Russell, E. Wallace.

Tennessee.
DEAR BRO. AND SISTER RUSSELL:-I have
been waiting anxiously for the first of May
number of the TOWER, in which I looked for
an explanation of the troubles alluded to in
former numbers. In my painful suspense I
feared that some great calamity was impending
over the little flock, that might scatter
them as sheep without a shepherd. Imagine,
therefore, my joy, when the Extra came, explaining
the many frivolous charges that had
almost frightened us into trembling. I had
expected that the great enemy of truth would
ere long give us a master-piece of his ingenuity
in opposing the Prince and his Kingdom.
With his more than four thousand years of experience
in fighting against the truth, we had
reason to expect something more fearful than
a war of words. When the great battle of the
Lord Almighty is impending over the world,
this little skirmish with spys only warns us to
put on the whole armor our commander has
furnished us, and listen for his commands and

watch for his signals.

'"Hold the fort! for I am present,'

Jesus signals still."
Wave the answer back to him,
'By thy grace we will!'"

I often think of an expression I heard long
ago. If God is with us and we are only one,
we are a majority of the universe; and Jesus
has said, Where two or three are gathered in
my name, there am I in the midst.

I will stop far, very far, short of what I
would like to say of my own experience, suggested
by your experience, as given in the
Extra, in the beginning and gradual development
of present truth. That itself is worth
more to us than all the cost and trouble to
you to bring it out; but I forbear. I pray the
Lord to "preserve your souls from death, your
eyes from tears and your feet from falling."
Yours affectionately in Him whom we love and
serve, S. G. Kerr, Sr.

New York.
DEAR BRO. RUSSELL:--As brethren and
sisters in Christ, our hearts have been touched
with sympathy toward you, in the trying ordeal
through which you have passed during
the past few weeks. None other evil is greater
than that of fellowshiping false brethren.
God has blessed and sustained you, and has
greatly blessed us individually, through your
works. As a token of respect, and confidence
to you, we attest our names, and enclose a
small amount taken as a collection on May
13th, at our regular meeting, to be devoted by
you in furtherance of the cause of Christ and
his truth. Yours in Christian fellowship,
The Church at Wappingers Falls.

Washington.
DEAR BRO. AND SISTER RUSSELL:-We write,
expressing our deep sympathy for you in the
severe trial through which you have been, and
are passing. In the words of the poet, "Our
prayers and tears are all with thee." We are
so glad to know, however, that through it all
the Lord has been with you, cheering and
comforting, blessing and supporting; and our
most earnest prayer is that he may continue to
do so. Truly, you need much of the grace of
God to enable you to manifest the Christ-spirit
in dealing with those who seem to be to

such an extent under the influence of the
spirit of Satan.

You will be glad to know that so far from
this having a detrimental effect upon the interested
ones here, it appears to have been
used in the opposite way; and several testify
that the little book, sad and grievous as it is,
has been a real blessing to them.

And now, feeling assured that you can say
with the Apostle (Acts 20:24), "None of these
things move me, neither count I my life dear
unto myself, so that I might finish my course
with joy, and the ministry which I have received
of the Lord Jesus to testify the gospel
of the grace of God," we remain,
The Church at Tacoma.

Texas.
DEAR BRO. RUSSELL:--I received A Conspiracy
Exposed. I feel so many times since
reading it how true is the sentiment contained
in the following:

"The flame shall not hurt thee, I only design,
Thy dross to consume, and thy gold to refine."
How victorious you have been in this battle!
J. A. Currie, Jr.

Washington.

DEAR BROTHER:-- Although I am a stranger
to you personally, yet I have been a subscriber
to the WATCH TOWER over two years; and now,
after reading the April Extra, I am constrained
to write this line to wish you a loving God-speed.

I would also like to let you know the peace
of mind I am enjoying, amid the troublous

page 196

times, based on a faith in God and in his Son
Jesus, our Savior, and which has been so
greatly increased and fortified through the
knowledge of present truths as set forth by you
in the M. DAWN series and W. TOWER. Please
allow me to express my grateful thanks to you
as the honored instrument in the hands of our
Master for the good and deep things from his
Word therein made plain.
Very sincerely, Your friend in Jesus,
F. A. Acheson.

Illinois.

DEAR BRO. RUSSELL:--I take pleasure in adding
my name to the list of those who trust
you and sympathize with you.

Sincerely yours, E. Demoulin.

Massachusetts.
DEAR BRO. AND SISTER RUSSELL:-We, the
undersigned, as members of the Church of
Christ, of which the Lord Jesus is the Head,
desire to communicate to you our heart-felt
love and sympathy for you in the work of the
Master, who has evidently chosen you as an
honored servant to feed the dear sheep and
lambs of his fold. Rather than hinder the
work, our desire is to hold up your hands, by
prayer and supplication for you at the throne
of grace. We also further wish to assure you
of our continued confidence in you and interest
in the cause, which has become so dear,
both to your and our hearts.

The Church at Boston.

Illinois.

DEAR BRO. RUSSELL:-Your Extra was the
first intimation I had of the trouble or trial to
which you have been subjected; but if I had
heard the other side first, it would not have
changed my judgment of your work nor of you;
and I cannot understand how any one, in the
face of the evidence of your life and work,
could bring forth such charges. Speaking
from my own experience, I have received many
times my money's worth, from both a worldly
and a spiritual standpoint. Your DAWNS were
first read about half a year ago; and the whole
aspect of life has been changed to a broader,
fuller realization of the destiny of man. I
could write pages, and then not express one
tittle of what I feel since I know that God is so
much better than we gave him credit for. I am
spreading the glad tidings as I find opportunity.

I write this, thinking it may be some comfort
to you to know that your work has not
been in vain as regards, Your sincere follower,
(Mrs.) A. Solenberger.

Kentucky.
DEAR BRO. AND SISTER:-We have received
the little book, entitled A Conspiracy Exposed,

and to say it was a complete surprise to us
would be putting it very mildly indeed. I
know that this has been a trying test to you
and the Church at Allegheny, as well as some
others who are scattered abroad; and we are
glad that the Lord did not permit the "bomb"
explosion to do its intended work. Our sympathies
are with you, first and last; and we
trust none of God's children have been turned
aside by this latest freak of Satan's ingenuity.
Of course, we are troubled and sad after reading
of Satan's cunning and boldness in laying
so deep a scheme for the overthrow of the little
flock, and we are forcibly reminded that "if it
were possible" even the elect would be deceived.

Pray for us, dear brother and sister, that we
may not fall, and that the way may soon be
opened for us to resume our place on the roll
of colporteurs, that we may enter more fully
into the harvest labors of the Lord. We remember
you all in our devotions to the Lord.
He will stand by his little ones to the end.

Yours in his name,

Mr. and Mrs. W. A. Davis.

Michigan.

BELOVED BRO. AND SISTER RUSSELL:-I
was not surprised to hear of the crisis that you
had and have from false brethren; for it is
written that we will have them; and all these
trials are for our good, that we may become more
like our Savior and Master. I sympathize with
you and wife, and my prayers have been that
sustaining grace might be given and victory
be yours over these carnal and selfish brethren
who fight against the innocent. They will not
prosper in their devilish deed, but they will
be pointed before the others as Judas that betrayed
Jesus is pointed out to this very day.
"Fear not," my brother and sister. Go
ahead! Satan will not overcome you, no
matter how many will rise against you. God
knows, and he is on your side, to protect you,
to give victory and to strengthen your faith.

I have passed through a similar experience.
Without any evil cause I was imprisoned in
Turkey and sentenced to be banished to Asia
for life in prison. Five hours after the sentence
God, the Almighty, delivered me; and
three years afterward, in the same place, I
freely proclaimed the Gospel. False brethren
they were that led to my imprisonment, and
they have never had peace since.

God has given us wonderful promises, and

they are fulfilling in our daily life, bringing joy

page 197

and peace and hope. "Be not afraid of their
faces, for I am with thee to deliver thee, saith
the Lord." "And they shall fight against
thee; but they shall not prevail against thee."
--Jer. 1:8,17-19.

With fervent love, I am, Yours in hope of
life eternal, B. Stephanoff.

Ohio.

DEAR BRO. RUSSELL:--Your exposition of
the late conspiracy was duly received. Your
straight-forward, honest statement of the facts
is enough to convince any unbiased mind of
its truthfulness, and, with the added testimony
of the other dear friends, is a complete refutation
of all the charges against you.

By some of us it was not needed. From the
moment I read the infamous circular, not a
shadow of doubt crossed my mind but that you
could clear yourself from every charge; and the
only effect it has had on me is to draw me closer
to Christ and into deeper sympathy with yourself
and Sister R. and all the dear friends that
are trying to follow in the Master's footsteps.

I have comforted myself many times in the
last two weeks with a remark that Mr. Adamson
made while here three years ago. My mother,
who was then living, inquired anxiously about
your health, fearing that you were wearing your
self out too fast, and saying that we could not
spare you. He said, "Oh, mother Rany, don't
worry. The Lord will take care of Bro. Russell."

I received a scoffing message to-day from a
Presbyterian, asking if I had received one of
the circulars. I answered, yes; and in it recognized
the same spirit that prompted others— of
like sort— to call Christ a wine bibber, a drunkard
and a friend of publicans and sinners.

With Christian love and sympathy for you
and Sister R. and all the dear friends with you,

I am, Yours in Him. N. Rany.

New York.
DEAR MR. RUSSELL:-I received yesterday
a little book, entitled A Conspiracy Exposed
and Harvest Siftings, which I have carefully
read. I write to say that aside from the vindication,
which you have thoroughly established,

of the charges which the malicious
agents of Satan have endeavored to bring
against you, it contains something that will
greatly interest and benefit distant readers by
giving them some acquaintance with one whom
God has chosen to reveal his beautiful plan,
heretofore comparatively unknown, to those
who are willing to "see" and "hear."

I have read the three volumes of M. DAWN,
and have been greatly benefited by the perusal.
Always interested in theological subjects,
in the course of my examinations, I stumbled
across some skeptical works, which made me
doubt even the existence of God. Your book
has entirely removed the rank weed of infidelity,
which had taken root in me, and I take
this opportunity to thank you sincerely for it,
and heartily to extend my sympathy to you in
the trial which has lately been brought upon
you by those four unworthy servants. I think
it will redound to your credit and to their
shame. Yours sincerely, L. L. Hains.

Illinois.

DEAR BRO. AND SISTER RUSSELL:-We have
received the Extra and have read the most of
it. We desire to express to you our sincere
sympathy in the difficulties you have to contend
with, and to say that our confidence in
you is not in the least shaken. You certainly
have given us too much food when hungry and
too much drink when thirsty to be what the
conspirators would make us to believe you to
be. Your case is not without parallel. History,
both sacred and secular, gives many
such instances. Can only say what you already
know, to trust in the dear Lord, who is
able to bring peace out of confusion, light
from darkness and joy from sorrow.

Please find enclosed $10, to be used according
to your own judgment. With Christian
love to you and Sister Russell and all the
faithful in Christ,

A. and Minerva Gooding.

Ohio.

DEAR BRO. RUSSELL:-Have just finished
reading A Conspiracy Exposed, your defense
against the villainous charges brought by those
who should be bearing up the "feet" of the
Master, instead of endeavoring to stumble them.

Mr. Rogers came to see me (before I received

the Extra), and wanted me to subscribe for
their new paper; but I declined, telling him I
would take no part with them until I had better
evidence of your having gone astray. So
he gave me the circular, saying that would
show me how you were no longer fit to lead
God's people, and that they had mentioned
only a few of the many things of which you
were guilty. I expected to find something awful
in them, and so I did— but to their shame,
for I soon saw the signs of the cloven hoof.

He said he hoped I would be guided to follow
the true spirit, to see and follow the truth
(so may the good Lord grant). When I had
read the circular, I pitied them all, for it did
not take much study to see that the Arch-enemy
had a hand in the whole thing. From

page 198

the time I talked with Mr. Rogers until I
found time to read his circular, I prayed God
to guide me, that I might see who was in error,
and that I might follow the right; but
when I had read it, I found that the spirit of
Christ was not there.

He tried to get me to have nothing more to
do with you, as you had become corrupt, and
that all who continued to follow you would be
led astray. I told him that if it were so, I
thanked the Lord that he had shown me as
much of the truth as he has, and that I thought
I would stand alone for a while, until I found
which way the spirit of Christ was leading; but,
praise God, I did not have to wait long to see.

Yours in our Redeemer, J. M. Engle.

Ontario.

DEAR BRO. RUSSELL:-Although the circular
had perhaps but little effect after the first
shock, still I have had many trials in other
ways. Dear brother, I would ask you to remember
me in prayer, that my faith fail not,
that I may prove faithful. I am able to realize
more and more each day the subtlety of the
great enemy of us all.

Have not heard of any in Ontario who have
been shaken out in the recent severe trial. As
one brother says, "Satan appears to have overreached
himself in his desperate efforts to do
away with God's successful method of spreading
the truth."

Surely it becomes us to watch and pray in
such perilous times. Oh, how I do long for

the end, when this terrible day will be over and
the Kingdom fully set up, when the blessings
will begin to flow through the appointed channel,
"the seed." May we prove worthy to a
position in that body. Much love to you all.
Yours in Him, Wm. McAlpine.

Illinois.

DEAR BRO. AND SISTER RUSSELL:-Yesterday
Bro. Hays brought your defense to me to
read, and added that the charges were the
weakest he ever heard brought against any one.
It is very painful to us to hear that we were so
much deceived in men as we have been in these
conspirators. The earth is open for them,
and it is sure to swallow them. It must needs
be that offences come; but woe to them by
whom they come.

We take this opportunity to attest our loyalty
to the Master and our confidence in the
instruments which brought us from darkness
into the marvelous light we now enjoy. The
interest you manifest toward the sheep has increased
our confidence.

Please find a draft enclosed to further express
my loyalty to the truth.

May the grace of God be ever with you and
enable you to overcome all temptation, is our
prayer. W. H. Jenkins.

Kentucky.

DEAR BROTHER:-I have not seen the charges
made against you, but have read your reply.
No testimony could shake my confidence in
your sincerity and honesty of purpose. I do
not know you personally, but your writings
uniformly breathe the spirit of the Savior.
The charges will be harmless with the few
brethren here.

Go ahead in the footsteps of the Master, and
all will end right. My wife joins me in love
and sympathy. R. D. Happy.

California.
DEAR BRO. AND SISTER RUSSELL:-We wish
to say that the conspiracy has not in the least
shaken our confidence in you as instruments
in the hands of God to give out the truth as
now due, and in which we now greatly rejoice.
The explosion of the "bomb" reminds

us of the recent incident in the east, where the
man who threw a bomb which exploded hurt
no one but himself.

You have the prayers of the Church here.
Yours in the faith, W. H. Steel.

Ohio.

DEAR BRO. RUSSELL:--I have received the
Extra. I see in it nothing more or less then
another evidence among thousands of the signs
of the times that we are really and truly in
the glorious time of the harvest. The good
Master knows how earnestly I pray that his
Kingdom may come.

I am one that was caught by the "Mrs. Lemuels'
advertisement, and am still thanking God
for the light thus received. The conspirators
must have failed to read, "Be wise as serpents."

Your brother in Christ, W. B. Johnson.

California.

DEAR BRO. RUSSELL:--We have just read A
Conspiracy Exposed. Truly sorry that such
has been the state of affairs with you. Language
fails us in the expression of our sympathy
for you and the household of faith.

We desire to be numbered with those who
will sustain your hands above your enemies
until the battle is over. May God prosper
you and the work until his voice shall be
heard, "Come up higher," is the prayer of your
humble servants, H. Hoskins and Wife.

page 199

Virginia.
DEAR BRO. RUSSELL:--I have been reading
the Extra TOWER, and am truly grieved that
any brother who had so enjoyed the favor of
our Father as to have the future unfolded to
him as it has been to me by DAWN, could fall
into such ways as these unfortunate brethren
appear to have done. But, dear brother, must
you not expect these things, and does not God
permit them for the good of all who are
humbly in the race for the high calling— the
crown of immortality? May our loving
Father keep me humble, so that in his own
due time he may exalt me. "He that exalteth
himself shall be abased."

I cannot refrain, dear brother, from giving
a short account of how I came into the truth.
In the spring of 1888 a lady gave me a copy
of DAWN, VOL. I. I was a deacon in a Presbyterian
church, and thoroughly believed in
its doctrines; but oh! the blessing that the
Father sent me when he sent me that book. I
afterwards read VOL. II.; and that merely confirmed
and enlarged the truth I had already
imbibed. Then, last winter, God sent Bro.
Hettenbaugh with VOL. III.; and now I impatiently
await the fourth volume, confident
that the truth will be imparted in still larger
quantity— "meat in due season."

For yourself, I know that our Father will
sustain you in everything that may be brought
against you by the evil one; and do not forget
that many earthly brethren are with you
in spirit in all these struggles.

A stranger to you, but still a brother, one
day, I pray, to be together with our glorified
Head. C. W. Bennett.

Florida.

DEAR BROTHER:-I will not trouble you
with a long letter, knowing that letters are
pouring in upon you from many sides, and you
must be very busy.

No doubt this fiery ordeal through which
you are passing will deepen your sympathy for
Christ and the apostles. The time may come
when you, too, will have to be let down in a
"basket," to escape injury of your person.

Your defense in the Extra is nobly and well
timed. Dear brother, let us all take courage
and lift up our minds and hearts. Hope will
spring up anew, as we unite in singing the song
of the new heavens and new earth. For this
glorious time the whole creation is now groaning
and travailing in pain. This doctrine of
"the restitution of all things," will, when
Christ shall subdue all things, and when God
will gather together in one, all things in Christ,
expose all error and settle all difficulties and
right all wrongs. When this manifestation of
the saints of God takes place, the earth will be
filled with a knowledge of the Lord as the
waters cover the sea. His glory will be revealed,
and all will see it together.

To you and Sister R. we all join in sending
greeting. Your brother, G. P. Morris.

Arkansas.

DEAR FRIENDS :--The charges made are the
merest babbling and will, as we believe,
strengthen those who are of the household of
faith and who have been so wonderfully blessed
by your researches and interpretations of the
Scriptures. Be not dismayed. If you are not
injured at home, where you are known, do not
apprehend that you will be injured, by such
foolish charges, with people who, while they
do not know you personally, love you none
the less. We are only surprised that you have
been let alone in your work so long as you
have, and will not be surprised, if, when this
attack fails, as it surely will, we hear of another
from some other direction. But you must stand
firm, believing what the Savior said, "Lo, I
am with you alway;" and so are the hundreds
of friends who have read and listened to your
incomparable interpretations of the Scriptures.

Believe us, Your loving friends,
S. King, M.D., L. H. Bradfield.

Texas.

DEAR BRO. RUSSELL:-Myself and wife have
received and read TOWER Extra. While we
knew, by certain previous references, that
something serious had occurred, we did not
think that a thing so infamous was possible.
We wish to express our sympathy and love for
you both in this thing, but we cannot do so,
for the feelings of our hearts are inexpressible;
but our earnest prayer to the Father is that you
may ever be just as free and blameless from
wrong and as Christ-like in your every dealing
with a thankless world as you have been in this
one. Many thoughts present themselves for
utterance concerning this affair, but we are
confident we could express nothing new nor
touch a responding chord in your hearts which
has not been reached often before. Therefore,
the whole substance of our letter is, We love
you; for from the borderland of infidelity your
help called us back to truths so grand and love
so great toward God and men that we can see
no greater obligation to love and respect and
sustain as we can than this we owe to you.

With our love and our prayers,

H. W. Moore and Wife.

page 200

Pennsylvania.

DEARLY BELOVED BRO. AND SISTER RUSSELL:
—It is with joy that I try to express to you my
continued love and confidence. You have
passed through a severe trial; but, thank God,
you are the victor. Blessed are you when men
shall revile you, and say all manner of evil
against you falsely, for Christ's sake. If they
have persecuted the Master of the household
they will also persecute those that are his. But
the persecution coming from those whom you
thought brethren, makes it doubly hard to
bear. I have carefully read A Conspiracy Exposed,
and think you have answered all their
charges in a way that would satisfy any unbiased
mind. I cannot express how glad I
was to know that Mrs. C.B. Lemuels was Mrs.
Russell. I never thought of that; and now I
want her to know the joy and peace that have
filled my heart. Oh! how many times I have
wanted to write to her and tell her of my
gratitude. There could be no harm done,
loaning books in that name, if it had brought
joy to no one but me.

Remember me at the throne of grace, as I
do you daily; and may God bless you, and
spare you to the Church as long as there is
work for you to do, is the prayer of

Your sister in Christ, Mrs. E. H. Bailey.

R1665 : page 200

New York.
DEAR BRO. RUSSELL:-I received your book
in reply to the four conspirators, and return
thanks to you for the same. It indeed meets
the case fairly, squarely and honestly, and is
in marked contrast to the spirit and evident
purposes of the circular sent out by them. I
was not pleased with the spirit of their circular,
when I received it; and while I had known
nothing previously regarding the charges (?)
contained therein, I felt that there was certainly
a mistake or a conspiracy somewhere,
and consequently did not lose my confidence
in you and Sister Russell, believing that out
of the matter the Lord would bring the true
light on the subject. And now that the whole
purpose of the conspiracy is laid bare, it ought
to cause them (were they true and earnest disciples
of the meek and lowly Jesus) to hang
their heads in shame and sorrow; but alas!
this is not to be expected when Satan seems
to have so completely puffed them up. May

the dear Lord keep us, who are striving to be
R1666: page 200

his, very humble and meet for his best uses.

I was surprised this A.M. to have Mr. Rogers
call at my brother's house. He had only
a few minutes to spend with me; but that was
sufficient. He had in a few brief words (but
to the point) my opinion of his recent misdoings.
The topic of most of the few minutes'
conversation was at first a surprise to me, but
after further thought, I concluded it was only
what might be expected. He said that Bro.
—or, rather, as he put it, Mr.— Russell had
been too dogmatic in insisting on a particular
phase of the Ransom and dis-fellowshiping
those who saw other important features of it,
and said that this dogmatism had caused those
who were at first associated with you to separate
from you, or you from them, and had
caused many to stumble and fall; and he gave
it as his opinion that they were nearer right
than you. (Verily, they "love darkness rather
than light.")

My earnest sympathies and prayers are with
you and Sister Russell, and I am confident
that out of it all final good will come. This
is truly the time when all are being "weighed
in the balances;" and they who are found
wanting will be dropped out by the hand of the
Master who holds the scales.

Yours in faith and fellowship,
J. A. Mitchell.

P.S. I should like to ask a question regarding
Mr. Rogers; but as you may consider it
a matter of private business, you may perhaps
not feel like answering. He has intimated to
one or two that I know of, that aside from his
traveling expenses, board, clothing, etc., about
all of his income was donated to the Tract
Society. I should like to know if that is so;
for, if not, I feel that this, another of his deceptions,
should be known. Personally, I
take "no stock" in the statement; but in the
absence of information I cannot pass upon it.

[Your request is not unreasonable; and we
reply, that Mr. S. D. Rogers contributed money
to the Tract Fund as follows:—

Dec. 28, 1889, $25.00

Jan. 28, 1890, 25.00

April 9, 1890, 20.00

July 5, 1890, 2.90

In all, $72.90]

LATER. Am rejoiced to learn that the recent

arrows of the Adversary have accomplished
but little harm to the saints, and are apt to return
upon his own head to his own discomfiture
and hurt. Thus God overrules apparent
evil to work out good to his own trusting ones.
And, as you say, I also hope it may have the
effect of drawing our hearts closer to our dear
Lord and to each other.

I am doing quite fairly in my canvass here,
considering the condition of things in this
vicinity. Yesterday took orders for sixteen
books, and to-day for twenty.

page 20 1

Pennsylvania.

MY DEAR BROTHER RUSSELL:--I have just
finished reading your defense of charges against
you by those who were former co-laborers in
the field and office of WATCH TOWER.

It seems to me that if they had observed the
Christian rule in regard to their various seeming
offences, all would have resolved into
thin air, as very often is the case with even
worse charges. You have taken more pains
than I would have done to refute the same, as
many of them are as idle tales of gossip and
unworthy of attention. Life is too short to
grieve or worry over the frequent slanders of
the envious. Joseph was sold by his brethren,
Christ deserted for a time by his apostles, and
suffered much therefrom; but have not we a
sure refuge in One who will not leave us desolate?
I am very glad, however, to get this
book, as it gives me a knowledge of the Tract
Society, your work, and much other valuable
and interesting information, put into concise
form for future reference, and for explanation
to others of the work in which you are engaged.

You and Sister Russell have my heartfelt
sympathy in your constant and great work and
labor of love; and may you ever have the
abiding comfort of the dear, loving Master.
With the fullest confidence that you are led
by him and following in his footsteps.

I am, yours as ever, A. D. Lundy.

The first letter received from— England.

DEAR BROTHER:-Sorry you should have
been called to spend so much valuable time in
defending yourself from the misrepresentations
of others; but I see that it was absolutely
necessary. You have defended yourself nobly,
with true Christian spirit, which gives me

greater confidence in you than ever. I received
your TOWER Extra on the 17th. I also
received the letters published by your adversaries.
I am sorry that I was called to spend
so much time to go through them. I first read
these letters, then your reply, which quite convinces
me you are in the right.
Yours, etc. J. F. Johnson.

New York.

DEAR BROTHER RUSSELL:-Doubtless you
are flooded with letters and other business, but
I must tell you how our recent trials have
affected me, up here alone, with hardly a friend
who was connected with the DAWN work.

The way through it all was rough indeed.
That stumbling stone of a circular was well
calculated to stumble such weak babes as myself;
but the dear Lord was with me, according
to his promise; and, resolving not to condemn
one side or the other till I had heard
both sides, and expecting a satisfactory explanation
in the coming TOWER, I did not fall.

Mrs. Jewett, who lives in this place, though
having had DAWN for a comparatively short
time, is quite established in the faith. We
have taken pains that others here who were
only beginning to read DAWN should hear
nothing of the matter.

I wrote to Brother Mitchell, who is the only
brother in the work whom I have met, and in
reply he assured me that it would all be right.

Things are now straight again, and I am
sure that I am made stronger for other such
trials. At the same time I take heed lest I
fall.

With Christian love and prayers for you and
all the brethren, V. G. Haviland.

Illinois.
DEAR BRO. AND SISTER RUSSELL:-We, the
undersigned, being regular subscribers to your
excellent paper and readers of DAWNS and
other helps, and having received your Extra,
take this method of expressing our heartfelt
sympathy for you. We have carefully studied
the matter, as explained in your Extra, and
have no hesitancy in saying that you have
fully and fairly vindicated yourself in every
instance, so far as we can see, and that we
highly approve the Christian manner in which
you have so nobly defended yourself. Go on,

our Christian brother, looking to God for help,
and he will be with you to the end. May this
persecution only incite you to greater zeal for
the truth, and may God give you renewed
strength in his cause, is our prayer.
The Church at Palmyra.

Nova Scotia.
DEAR BRO. RUSSELL:--I received the special
TOWER, and am well satisfied with it, as are all
the brethren here. I thank God that we are
not so weak as to be hurt by anything that
your enemies can bring against you. We
could readily see that Satan was at the head of
it all. We are all well pleased with the kind
letters from the faithful ones sympathizing
with you. They draw us closer together. The
Allegheny Church Resolutions are good, and
while I read the letter signed E. Abbott,
W. Campbell, R. Ball, E. Henninges and J. A.
Weimar, I was greatly lifted heavenward; for I
know that such persons must be the Lord's own.
I wish I could shake hands with the writers of

page 202

all. With this letter I send you, in behalf of
the Church here, ten dollars for yourself; for
we know you have been put to a lot of expense
and trouble.

[We appreciate much the thoughtfulness and
confidence expressed by the sending of the $10.
Accept thanks. Have placed it in the Tract
Fund, to which we have charged the expense
of the Extra, because we considered it not so
much a personal matter as in the interest of the
truth and TOWER readers in general. Had only
ourselves been concerned, we might have maintained
a dignified silence, ignoring both the
slander and the slanderers.— EDITOR]

Trusting that the Lord may continue to
bless and lead you and dear Sister Russell,
with all your faithful household,

I remain your brother in Christ, in behalf of
the Church in my house, N. Barrett, Sr.

Pennsylvania.
DEAR BRO. AND SISTER RUSSELL:-Let me
congratulate you that you have been able so
nobly to refute the slander of your enemies.
I have just finished reading A Conspiracy Exposed.
Surely, the Christ-like spirit manifested

through it all, if nothing else, will convince
those of the truth whose hearts are right in the
sight of God.

For others' sake I am glad every question is
cleared up; but for my own part, it needed no
explanation; for after receiving those horrid
letters, I took the whole matter to the Lord in
prayer and I was convinced they were of Satan.
Brother and Sister Bourquin's letter to Mr.
Zech expresses my sentiments.

To me this has been the hardest trial since
I came into the truth; for I was acquainted
with the four and loved and esteemed them
highly; but I feel I can do so no longer; nor
can I recognize them as brethren in Christ
until they do show his spirit. But I trust this
trial will bring me only closer to the Master,
and make me stronger and better fitted for his
use. Hoping and praying the same for you
and Sister Russell and all the household of faith,
I remain, Yours in Christ and his service,
Amelia Erlenmyer.

California.

DEAR BRO. RUSSELL:-We, the undersigned
WATCH TOWER subscribers, believers in the
truth as set forth in the MILLENNIAL DAWN
Series, desire to extend to you our heartfelt
sympathy and brotherly love in this time of
trial that has been brought upon you by those
who have called themselves brothers. We extend
to you our most sincere thanks for your
past labors and faithfulness in pointing out to
the "household of faith" the truth of God's
Word. We wish you a most earnest God-speed,
and pray God to give you courage and
strength to carry on the good work to his
honor and glory in the future as you have done
in the past. May his rich blessing rest and
abide with you and help you to bear this trying
ordeal patiently, as becomes the true servant
of God, is our prayer.

We heartily condemn and protest against
the cruel treatment you have received at the
hands of Messrs. Zech, Rogers, Adamson and
Bryan; and while we look upon them as being
no longer "brothers," we draw the closer to
you, whom we believe to be the true servant
of God, and the under-shepherd of his flock.
The Church at Los Angeles.

South Carolina.

DEAR BRO. AND SISTER RUSSELL:-The shock
has reached us: it came as a great surprise; it
came with force; but our faith is not thereby
shaken.

False accusations and hard sayings were
brought against the Head Shepherd, and they
will do the same to his true under-shepherds;
but in all this rejoice, for suffering such
things for Christ will only help you to put the
finishing touches on the wedding garment that
you will be required to have on at the marriage
of the Lamb. The devil has side tracks
laid all along the main line, so we have to
keep a vigilant watch to keep from being
switched off on some one of them.

Dear Bro. and Sister, do not be troubled.
We assure you of our prayers, and solicit yours.
The above answers for all of the little flock here.

Yours fraternally, D. T. Pitts.

Pennsylvania.

DEAR BRO. RUSSELL:-I feel satisfied that
the men to whom we looked up as brethren
were overcome or blinded by Satan, who appears
"as an angel of light." I trust they
will see the error of their ways and retrace
their steps ere it is too late.

I must give you a little of my experience
just after receiving their circular. The next
morning I was requested by an interested
brother, to whom I had sold DAWN, to come
to his house the next Sunday and give an explanation
of the Chart of the Ages and some insight
into the truths brought to light in DAWN.
I accepted the invitation gladly. I canvassed
till noon, when I met a Methodist lady, who
had heard something of DAWN, but was afraid

page 203

to read it. The Lord helped me to bring some
truth to her attention, and to get her interested
in the book. Just after dinner I succeeded
in getting a gentleman quite interested
and was used the same week to aid Sister
White to see the importance and significance
of baptism. The following Sunday, from 2
P.M. until 1 1:30 P.M., I had ten attentive listeners,
and we all seemed very much blessed
of the Lord. I was requested to come again
every Sunday, if convenient— which you may
know we shall make convenient and very glad
of the opportunity. I feel very much encouraged
indeed— not because I am called on to be

a leader, but that the Lord has kept me so

busy that I have had no time to think of or

try any new departure. I would prefer to follow

the "old paths," not of sectarianism, but

the path trod by my dear Redeemer— the humble

and quiet way, trying, as such as lies within

my power, to "live peaceably with all men."

Since receiving your reply I feel stronger
and more determined than ever to press forward
to the mark for the prize of our high
calling, which is in Christ Jesus. Well, dear
brother, "let us not be weary in well doing;
for in due season we shall reap, if we faint
not." We rejoice to know that the Lord has
brought you out more than conqueror.

With Christian love and sympathy from
Sister S. and myself, to all the dear ones of the
same precious body,

Your humble servant in Christ.
N. F. Sears.

New York.

DEAR BRO. AND SISTER RUSSELL:-I feel I
must emphasize the dear; for since this fearful
trial has come upon you and you have so
clearly proven the groundlessness and injustice
of the attack upon you, you look nobler
to me than ever before. You are kept in peace,
but now go further, rejoice! Rejoice that you
are counted worthy thus to suffer for his
name! Yes, rejoice; for out of this you come
forth purer and brighter— and those who
really love the Lord, not in word or tongue
only, but in deed and truth, will love you
more, trust you more fully and show themselves
more willing to heed all your words of
advice and encouragement.

Well, the sifting is going on. The Lord
will have only clean ones, and he knoweth
them that are his— praise his name! Such
favor to be chosen of him! How can any be
other than humbled at the thought!

Ever your sister, filled with blessed hope,
F. G. Burroughs.

R1666: page 203

[The following is from one formerly a helper
in the TOWER office, and whose defense of our
integrity appeared in the Extra.

Iowa.

DEAR BRO. RUSSELL:--Your valued favor of
18th inst. came duly, and was especially appreciated
as I did not anticipate any personal
words from you during this trial, knowing that
you were taxed to the utmost. Though I love
to hear from you, yet never consider it necessary
to write me particularly, for I would prefer
to know that you had used your time and powers
among "lambs," where such need attention.

That I was permitted in any measure to
"hold up your hands" in the severe trial just
passing, is a comfort to me. Having any
measure of the spirit of the Master, how
strengthening it is to help bear one another's
burdens! Yours in the Master,
W. E. Page.

page 203

Ontario.

MY DEAR FRIENDS :-It is with feelings
of sorrow and regret (shall I say indignation?)
that I read of the scheme of false
friends to cast a blot on the servant of the
dear Master. Some years ago I heard an old
minister say that Satan had a spite at him,
and that he (the minister) had a spite at Satan,
and always did him all the harm he
could. It seems to me the remark suits my
brother; for Satan seems to have let loose
all the malice of his nature. Edgar Fawcett
says, "The best reward of a kindly deed is
the knowledge of having done it." When
I read Mrs. Russell's noble defense of her
persecuted husband it reminded me of Mrs.
Fletcher's words when her heavenly-minded
husband was traduced. She said: "I
cannot bear to have the good in him evil
spoken of."

Believe me, dear friends, yours in love
and the hope, Elizabeth Simpkins.

California.
DEAR BRO. RUSSELL:-We have just received
the Extra, which brings to us the sad intelligence
of the severe trial which has been brought
upon you, by those whom we trusted were true
to the dear Lord and His cause. After reading
their charges, we fail to see anything in them
which has not been most satisfactorily answered
by you. Therefore, dear brother, we send you
this letter, to express to you our heartfelt sympathy,

Christian love, and continued confidence.

We turn to our infallible guide (the Word of
God), and inquire, Shall the followers of the

page 204

persecuted Jesus suffer also? We hear the answer,
"All that will live godly in Christ Jesus shall
suffer persecution." (2 Tim. 3:12.) May the
dear Lord help us joyfully to bear all the sufferings
trials and afflictions that may come upon us;
for "the sufferings of this present time are not
worthy to be compared with the glory which
shall be revealed in us."— Rom. 8:18.

"Blessed are ye when men shall revile you
and persecute you, and say all manner of evil
against you, falsely, for my sake. Rejoice,
and be exceeding glad; for great is your reward
in heaven."

Your brethren and sisters in Christ,
The Church at Downey.

Pennsylvania.

DEAR BROTHER AND SISTER IN CHRIST:-
How true it is that the sheep know the voice of
the Shepherd and a stranger they will not follow.
It is very easy to discern the difference between
the spirit of the TOWER and that of the conspirators.
My confidence in you remains unshaken.
The thing I am most interested in is that I may
be one of the overcomers. I know the testing
is becoming more and more severe, but I will
trust the dear Lord. His grace is sufficient, for
I have proved it over and over again. I want
the full assurance of faith, having my heart
sprinkled from an evil conscience. I want to
hold the confidence which hath great recompence
of reward, and I am confident that nothing
will befall me but what is for my good.
Pray for me, that I may be kept meek, always
at the Master's feet. The cross was very heavy
at first, but, thank the dear Lord, it is getting
lighter. Indeed, it has become a source of joy
to me, and the more I take it up the lighter it
gets and the more I realize the Master's presence.
I stand upon the rock, which is Christ Jesus.

Yours in hope of the high calling,
Mrs. B. C. Stark.

North Carolina.
DEAR BRO. RUSSELL:-Pamphlet containing
the account of a conspiracy exposed duly received,

and carefully read. I fail to discover

anything in it to excite my sympathy for yourself,

as I find that not a hair of your head has

been singed, neither has the "smell of fire been

found in your garments;" but my sorrow is more

than I can express for the misguided brethren

who, having permitted an evil influence to distort

their better judgment and to lead them into

an attempt (oh! "Tell it not in Gath!")

to wreck this blessed Harvest work, that they

themselves have assisted to carry on. A great

man once said, "Save me from my friends."

We will hope, and try to believe, that ere this

they severely feel that amount of conscientious

remorse that will convince them of the wrong

step they have taken, and that, too, under the

malignant eye of a scrutinizing world.

Of course, the great cause under your management
is instrumental in doing too much good
in the world to suit the infernal characteristics
of its wily "Prince;" but he has met with a
disappointment for the present. But this may
be only a sally, to put us on our guard and to
prepare us for a general assault. We will suppose
that ours is about the last and only fortress
that is worthy of his steel. It is but natural to
suppose that he will make the best use of the
short time he has to work, especially when he
reflects on that chain that John saw the angel
use on the highly famous "Patmos."

Cheer up, dear brother, you are in the service
of Him who has all power in Heaven and on
Earth, and is therefore quite capable of maintaining
his own cause against every assault of
the enemy. You have a grateful and loving
community at your back, that will be more zealous
than ever in holding up your hands in the
great work that has been given you to do.

Both yourself and dear Sister Russell will
please accept the united love of Bro. Howard
and myself.

In Christian fellowship,

Richard Marston.

England.
BRO. C. T. RUSSELL:-We, the undersigned
brethren in Jesus Christ, having with much regret
heard of the charges brought against your
character as a follower of our blessed Lord and
Master, and having read both the charges and
the defense, have come to the conclusion that
the charges are frivolous and vexatious, and that
nothing but the spirit of enmity could possibly
have actuated those who have made them.

We regret to see the amount of unnecessary
trouble to which the vindication of yourself has
put you; still we see that, holding the position
you do, it was incumbent upon you to enter into
such a lengthy explanation, thereby exposing
your private affairs; otherwise (but for the
Church's sake) it would have been well to have
"answered not a word." We write you thus
that you may feel assured of our intense sympathy.
With kind regards to Sister Russell
and yourself. Yours in Christ,

W. I. Biven, Henry Cornish, A. Edwards.

Illinois.
DEAR BRO. AND SISTER RUSSELL:-This we
hope will find you with all shadows and dark
clouds past. We are sorry that so much has beset
our little band this year, but now we hope that

page 205

all will be the better for the experience. We are
glad to say that we have not been shaken, but
seem to have been drawn closer together. We
earnestly pray that this may be the last deflection,
and that hereafter we may present a solid
front to the foe.
With true love and fellowship in Christ,
T. S. Maxwell.

Virginia.

DEAR BRO. RUSSELL:-Owing to the trials
through which you have recently passed, we feel
it both our duty and privilege to inform you of
the deep sympathy we feel toward you and of
the perfect confidence we have in your fitness and
ability to perform any further work which the
Lord Jesus, the Chief Shepherd, may direct.

We were not surprised that such a conspiracy
should occur. We can see the hand of the Lord
in it all. It seems to be an important part of his
work in this harvest, though we are surprised at
the men who engaged in it; for we had expected
better things of them. As to the charges
brought against you, we need only say that as
an impure fountain cannot bring forth pure water,
or a corrupt tree good fruit, neither can the
heart and mind which under the blessing of God
have furnished us Z.W.T., Tabernacle Shadows,
M. DAWN, etc., be full of wickedness as charged.

We highly approve your course, and congratulate
you on the plain and straightforward manner

in which you have explained the subject.
Believing that God will work all things together
for good for those who love him, we remain,
In the one and only hope through the ransom,
The Church at Homers.

R1666: page 205

England.

DEAR BRO. RUSSELL:--I write to let you
know that I fully sympathize with you in your
present trial.

Mr. Rogers called here on Saturday evening.
Of course you are the greatest villain that
ever existed; but then opinions differ. Was
he not surprised when I told him it was a matter
of Korah and his company! "Why! I am surprised
at you! !" he said. I think he was, for
there was a momentary note of fear in his tone.
I was not anxious to retain his services in any
form. Yes, some are worthy of their hire— the
devil, at least, thinks so; especially when they
travel to villify the servants of God. I can tell you
this plainly, Bro. Russell, that over two months
ago, through the conduct of Mr. Rogers, I shut
myself up and declined fellowship with anyone.

He has an idea that you intend to send Mrs.
Russell to London to checkmate him. The best
thing you can do, Bro. Russell, is to dismiss him
from your thoughts, as though he never existed.

[This has been our intention, and we have
deviated from it only for this special issue, believing
that this would be to the Lord's praise
and to the upbuilding of his people, to inform
the Church of the outcome of the late conspiracy
and of the deliverance vouchsafed to all
the true sheep of his pasture. Mrs. Russell had
no thought of going to England.]

Do you not remember that the Lord was in
the cloud and pillar of fire, guiding the Israelites
through the wilderness? So, remember that
the Lord is in this cloud of trouble, and, with
the fiery trials, these are our protection. Be
not over anxious concerning the brethren and
sisters in England; for the Lord will give to his
people, peace.

Mr. Rogers says you are misrepresenting him
in the article, "The work in England;" in fact,
insinuating that he misappropriated the money.
If you would give a concise statement showing
what the $965.67 represents, you will remove
some misapprehension. He says he sold 1,500
DAWNS in America and 800 here. Total,
2,300 @ 33c=$759--his own figures.

Praying that the Lord's blessing may be with
yourself and Sister Russell, as also all that are
serving him in the office,

Yours in Jesus, J. Brookes.

[Our figures are not the retail value of what he sold,
but the retail value of what was sent him, representing
books either sold by him, still in his possession or transferred
by him to others (and for which he received payment)
—exclusive of the last shipment of 2,000 lbs. to
London, which he abandoned at the docks.

Jan. 1, 1894, To Balance, $640.90

Jan. 29, By Cash, $73.05

Mar. 22, "Mr. Rogers' statement
of DAWN unsold, stored
in Liverpool and London,
1535 @ 12-l/2c, $191.88 264.93

Balance, $375.97

Deduct prepaid freight, 23.67

Net $352.30

This is the wholesale value of the merchandise
for which Mr. Rogers owes us
(assuming his statement of books stored
to be correct). It represents DAWNS in
cloth and paper bindings, booklets,
TOWER subscriptions, etc. (the respective
quantities unknown), a conservative
estimate of which places their retail

value at $942.00

Add freight charges, 23.67

Total, $965.67

Mr. Rogers' credit had been extended, before he started
for England, so that he owed us, on the day he sailed,
for books sent him while in America, $214.72. This
amount is included in the balance due Jan. 1, 1894.]

R1666: page 206

California.

DEAR BRO. AND SISTER RUSSELL:-Somehow
for the past month all of us here seemed to
feel that a dark cloud was hovering above the
household of faith threatening to burst upon
us. We clung the closer together and sought
comfort in prayer. We now see why it was.

Courage, brother! These false brethren cannot
injure the cause: they have only helped it.
Since God permitted it, we say Amen. The
cause will prosper the better henceforth. These
people have been as a thorn in the flesh. Being
now withdrawn, the sore will heal.

The first article in TOWER of Sept. '91 seems
to fit perfectly to the case, and might be repeated
just at this time. All I have heard of
here remain loyal and true. Praise the Lord!

Yours in Christian fellowship,
J. A. Bohnet.

page 206

Ohio.

DEAR BRO. RUSSELL:-Through recent
issues of the TOWER I have been greatly
blessed, instructed and cautioned by reason of
the clear unfolding of the Scriptures touching
the various subjects treated. Surely the Master
is using you for his purpose in the Harvest of
the Age, and is directing you from time to
time, as to the proper dish of spiritual food to
prepare for the truth-hungry of the household
of faith; and, indeed, when so made ready
and served, it not only meets the requirements
of the spiritual appetites of the Lord's "sheep,"
but is always in season— "due time." The
article in the April 1 number; viz.: "Lest
ye enter into temptation," was timely: being
opportunely written, and expeditiously sent
forth on its mission of warning, carrying the
signal flag of danger to the meek, the humble
and unsuspicious ones; and now comes the
Extra; and we inquire,

"Watchman, what of the night?"

The answer comes, A Conspiracy Exposed,
and Harvest Siftings of those who, in times
past, were enlightened and blessed through
your teachings of the Word, refreshed by your
hospitality, and comforted by your fellowship
and love, but who have now "lifted up their
heels against you." But, praise the Lord,
you have, through a knowledge of the truth,
and with courage and fortitude, met and successfully
refuted every charge, explained every
grievance brought against you and against the
cause of Zion and truth, and clearly vindicated
your character as an intelligent and honest
man, exercising correct financial principles
and methods in your personal dealings and in
all matters relating to the Lord's service;
"being not slothful in business, but serving
the Lord"— a sympathetic, loving and devoted
friend, and an orderly, conscientious,
consecrated Christian.

In view of the deflection and falling away
of many, and the completeness and severity of
the "siftings" as experienced as well as predicted,

it is well to remember that the Harvest

of the Gospel age is nearing its meridian

splendor and ripeness; and the "time is

short" wherein it will culminate in the refreshing

brightness and glory of the Millennial

morning, when the bride will have made herself

ready, and "Zion will rejoice;" and that

such of the Lord's children— the fully consecrated

—as hope to stand in the time of

trouble, and behold the salvation of God,

should "gird up the loins of their minds;"

go over and examine every piece of the Christian

armor; see that every part is bright, in

its place, and the whole properly adjusted, to

the end that they may be able to meet and resist

the shafts of the adversary. The way to

immortality— the Divine nature— is too"narrow"

and difficult; the dangers on either

side thereof are too many; the "snares" too

cunning and deceptive, and the pit too deep

to be trifled with by any in the Lord's service,

through mistaken efforts to share in the notoriety,

vanities, ease, comforts and pride of life,

at the expense of the Lord's means and his

well devised system of harvest work; forgetting

that, though in the world, they should

not be of it.

On the other hand, the rewards are so
great; the crown so bright; the life so enduring;
that only the fullness of meaning carried
by the term "immortality" expresses it. Indeed,
all of the promises to the successful
competitors for the "prize" at the terminus
of the "narrow way" are so "exceedingly
great and precious" as to command every
talent of the consecrated Christian, "even
unto death," bearing in mind that "Pride
goeth before destruction, and a haughty spirit
before a fall;" while "by humility and the
fear of the Lord are riches and honor and
life."-Prov. 16:18,22:4.

I thank the blessed Lord for having given
you physical, mental and spiritual strength
and ability so successfully to defeat the wiles
and temptations of Satan, by and through the
timely and skilful use of that potent, effective
and very convincing weapon, the "the sword
of the spirit." Having done your duty as enjoined,
"Let not your heart be troubled neither
let it be afraid;" for "The Lord will uphold you
with the right hand of his righteousness."

page 207

Entertaining Christian love and fellowship
for you and Sister Russell, I remain,

Kindly yours in the Master's service.
W. P. DeBolt.

Illinois.

MY DEAR BROTHER RUSSELL:--Your Expose
was really a great surprise to me. I was afraid
you would over or under do it— but, if there is
a word wrong, I fail to find it after careful
reading. All the points seem to be covered,
and effectually too. The Holy Spirit has surely
guided you through this severe trouble.

How long will the sun, just peeping from
behind the clouds, continue to shine? Soon
again will the clouds appear, the lightning flash
and the thunder roll louder than before. Already
from the last shower the ground is damp and
muddy, and the walking is tedious and heavy.
Who will continue to the end? Can any trial
cut deeper than the one just past? It does not
seem possible. We loved and trusted them so!
God knows their hearts. They have fallen far:
I fear past all recovery.

God's choicest blessings on you and our dear
Sister Russell. Your brother and sister in the
Lord, Wm. M. and Eda Wright.

R 1666 : page 207

[The following is from a brother once a
helper in the TOWER office.

West Virginia.

DEAR BRO. AND SISTER RUSSELL:-Greetings
with all my heart! and I hold you dearer even
than before.

I suggest to your judgment with regard to
the distribution of the Z.W.T., Extra, that
it will be difficult to distinguish where and
where not it should go. The only motive I
can see for withholding it from any is to cover
if possible the shame of the offenders.

The book is a witness for you, for us, and
for the truth; and I feel confident that the
dear Lord intends it for a witness;— of course
permitting us to use our judgment. But he will
not fail to correct our errors in the use of this
powerful testimony.

Satan's attempt in this scheme is as cruel
and deep as his acts at any former crisis, and
meant to be as far reaching.

Yours in Christ, H. L. Gillis.

Germany.
DEAR BRO. RUSSELL:--Continuing from my
last, I hardly need say that, as far as I know myself,

R1667: page 207

I love righteousness and peace, order and
decency, and that I hate the reverse. My relation
and connection with the Sichel-Haus have
taken such a character that I begin to feel a disgust.
I am not ungrateful, and for all the good
received through Zechs I was truly thankful,—
not in word only; and I have now in sincerest
love and gratefulness written much to them, desiring
to do good.

But I begin to feel that I am already being misunderstood
by them, and I doubt whether I shall
be understood by them in the future; for I feel
it to be the Lord's will that I sever all connections
(which have not been severed by them)
with the Sichel-Haus, and that I return to
America, probably in three or four weeks, as matters
may shape themselves. Karl may stay longer
and probably return with Boehmers in the fall.

Furthermore, I wish to tell you that after careful
and prayerful consideration I believe it to be
the Lord's will to humbly offer whatever talents
I may have to be used in the Lord's service
under your direction. I am sorry, very
sorry, that you did not come to know me better
during my stay in Allegheny, partially by reason
of certain influences. And though I must admit,
as a brother of Paul, that I have need of self-control,
by the grace of God I have succeeded
some in the past few years in controlling my
spirit and keeping my body under; and I have
great confidence that with the Lord's help, under
your influence and that of others, I shall receive
a new impetus, to have all the good work
continue in me, including self-control, meekness,
patience, etc.

I feel, painfully to some extent, that I may be
misunderstood by some. But I love the truth
as pure and clear as possible, and, the Lord willing,
I may see come to pass what I have often
wished and expressed to Zechs, that one or more
of the tracts of the TOWER Tract Society be translated
into German; if it be the Lord's will that
something be done among the Germans by the T.T.S.
through your influence. I am so glad that
we have One that judgeth us, and that He knows
I am not trying to please men, except out of a
pure heart. Furthermore, I believe I have the
desire of many others, to see DAWN, VOL. IV.,
come out. For this reason I felt very sorry that

the late disturbance has come in and that three
of the office helpers have left their posts. If
through my (as I hope quiet and faithful) service
you could gain some time for VOL. IV., I should
deem it a favor of the Lord. I hope that from
the above and previous letters my sentiments
and motives may be clear to you and Sister
Russell: to be spent to the Lord's honor and
praise, and, in unity of the spirit with those who
are truly His, to grow up into Him.

I shall await your advice. None need know
of this though, lest some of your accusers think
you needed or asked me from Germany to testify

R1667: page 208

for the truth on your behalf. It will be a
test for them (if you should believe it to be the
Lord's will that I come to Allegheny) whether
or not they will think evil of me and treat
me accordingly.
Yours sincerely in our Lord and Redeemer,
Otto A. Koetitz.

[The following is from one known to many
of our readers as Sister Millie Long—formerly
one of the TOWER office helpers. We
place it last because we would specially
commend to all the sentiments of its fourth
paragraph, relative to the "false brethren."]
Missouri.

DEAR BRO. RUSSELL:-Our family has
been acquainted with you since you were
quite a young man, and were fully convinced
long ago, by your walk and conversation,
that from boyhood you have faithfully
desired to serve the Lord. Sometimes
we have heard you assailed by opponents
to your religious views, who, being unable
to overthrow the Scriptural doctrines you
taught, resorted to the same methods as the
Jews pursued toward Christ, viz., abusive
personalities, etc. (Jno. 8:41; Matt. 11:19.)
However, you have always been able to
prove that "Wisdom is justified of her children;"
and as our dear Redeemer, fully
cognizant of his perfect manhood and purity,
exclaimed, "Who convinceth me of
sin?" (Jno. 8:46) so can all those who wear
the robe of his righteousness, and are striving
daily to bring every thought into subjection
to the divine mind.

The circular letter reached us a few days
before the celebration of the Memorial Supper,

and we (Mother and self) concluded
that it was our duty to investigate the whole
matter fully and impartially. The signatures
the circular contained amazed us, owing
to the fact that among them were
brethren and sisters whom we honored and
loved as God's children; but the Scriptures
assured us that "all things work together
for good to those who love God;" and we
tried to rejoice in the trial, knowing the results
would prove beneficial to the faithful,
shaking out much that was detrimental to
spiritual progress.

The charges against you were ignoble
and unworthy of publication. The words
pope, etc., had no weight with us. When I
first heard you preach I was deeply impressed
by your urgent advice to "Prove all
things" by the Scriptures, by following
which I have escaped many snares of the
adversary. Subsequently, when I was a
member of your household and had the
blessed privilege of serving in the TOWER
office, the daily faithful sacrifices of Sister R.
and yourself were constantly witnessed, but
I never found either of you taking a self-righteous
course, nor exalting yourselves in
any way— although there was plenty of opportunity
to do so. I was indubitably convinced
that you were depending on the sacrificial
death of our Lord for redemption
from Adamic sin and its penalty, and had
battles to fight the same as all members of
the Church have; hence your sympathy,
loving care and untiring service for other
members of "the body." Consequently it
is apparent to me that the "pope" who has
been blinding the eyes of the false brethren
was the product of "evil surmising" of the
sinful, fallen mind, manufactured while they
were neglecting the Father's business. Satisfactory
evidence of the above is fully
given in your pamphlet, A Conspiracy Exposed,
which I have carefully read.

This latest sifting of the Church is certainly
the result of living after the flesh, instead
of after the spirit. We who are begotten
of the truth are reckoned to have
passed the Adamic death; and if we cease
to strive toward actual righteousness and
wilfully continue to follow the flesh, we
shall surely suffer the Second Death. (Rom. 8:13.)
Even in dealing with false brethren
I desire to avoid all fleshly bitterness that
has a tendency to mingle with righteous
indignation.

I rejoice to tell you that those whom I
have talked with in St. Louis, and especially
do I wish to mention Sister Gallagher [colporteur],
as she is very young in the truth,
have nobly stood for the Lord and in his
spirit of meekness during the shaking. For
myself I can say there is no idolatry in my
heart. I desire to worship only God. At
the same time I never forget that all I am
by divine grace I owe to the instrumentality
of yourself and your beloved wife.

Mother joins me in Christian love. Courage!
dear brother and sister, as the valley
grows darker. "The God of peace shall
bruise Satan under our feet shortly."

"Then crowns of victory, palms of glory,
We shall wear."

Yours in love of the truth,

Mrs. R. W. Power.

page 2 1 0

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PUBLISHED TWICE A MONTH.

TOWER PUBLISHING COMPANY,

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C. T. RUSSELL, EDITOR; MRS. C. T. RUSSELL, ASSOCIATE.

SUBSCRIPTION PRICE, $1.00 A YEAR, IN ADVANCE,
By Express Order, Postal Money Order, Bank Draft, or
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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 210

THE ASSASSINATION OF CARNOT.

The death of the President of France, at the
hands of an assassin, will do much to intensify
the feeling of opposition to anarchists and
socialists, which for the past year has been
growing in the minds of conservative people.

The result will be laws looking toward the
suppression of Socialism in its moderate as well
as its radical phases. This will in turn mean
the curtailment of liberties; and, while successful
for a time, it will intensify a smouldering
discontent, which eventually will break forth
in an uncontrollable violence, and produce the
"time of trouble such as was not since there
was a nation."

R1669: page 210

DELUSIVE STATEMENTS.

The idea seems thoroughly entrenched in the
minds of men that a restitution to life of all of
Adam's race would crowd the world until
there would be standing room only, if, indeed,
they were not piled one upon the other or
crowded off into the oceans.

These fallacious ideas come to people through
the public press, and often are accredited to
college professors. We give below one of
these statements, sent in by a TOWER reader,
and quote his comments following it.

"A Berlin Professor finds that Europe contains
272,000,000 inhabitants; Asia, 720,000,000;
Africa, 89,000,000; America, 200,000,000;
and Polynesia, 2,000,000-total, 1,283,000,000.
Of this little crowd, about 32,000,000
die in each year, which is 87,761 a day or
61 per minute. Another professor calculates
that 36,627,843,275,075,558 people have lived
on the earth since the creation."

Our correspondent adds:—

"The DAWN says 252 billion. The German
Professor says, 36 quadrillions, 627 trillions,
843 billions, 275 millions, 75 thousands 558—
a big difference. The Professor is a close calculator:
he has gotten down to the last eight."

Comment upon this is necessary, only because
many accept such sweeping statements
without criticism. Let us prove this matter to
the satisfaction of all.

Take this German Professor's figures, respecting
the daily death-rate, as the foundation
for our examination. He asserts that 87,76 1
people die each day. If we multiply this
number by 365, it will give the total deaths of
a year; and the total is 32,032,765. This
number is sufficiently large to satisfy anyone
that the Professor has not under-estimated.

Now multiply 32,032,765 by 6021, to ascertain
the total number of persons who would
have died since Adam was created, and the
total will be found to be 192,869,278,065.
Now add to this the living 1,400,000,000, and
we have a grand total of 194,269,278,065.
Thus, taking the German Professor's figures,
we find them nearly sixty billions less than
our liberal estimate presented in MILLENNIAL

R1670: page 210

DAWN, VOL. I., pages 160, 161, and which, as

we there stated, we consider at least double
the actual number.

Notice, too, that in this calculation, based
upon the German Professor's figures, we have
certainly counted two persons for every one
that has actually died; for back in Adam's day
we know of no deaths but that of Abel, for
nearly a thousand years; and then the death-rate
must have been very small, in comparison
to the present.

As already shown, a person standing occupies
about one and two-thirds square feet of
space. At this rate the present population of
the earth (one billion four hundred million
persons) could stand on an area of eighty-six
square miles— an area much less than that of
the city of London or of Philadelphia. And
the island of Ireland (area, thirty-two thousand
square miles) would furnish standing room
for more than twice the number of people who
have ever lived on the earth, even at our exaggerated
estimate.

R1668: page 211

VOL. XV. JULY 1, 1894. NO. 13.

"THE PRIZE SET BEFORE US."

ALL who are familiar with the Scriptures

well know that the Christian course in

the present life is represented therein as a race-course

at whose farther end is a prize for all

who so run as to obtain it. In the WATCH

TOWER and in MILLENNIAL DAWN we have frequently

pointed out this fact and, upon all professing

to be God's people, have urged faithfulness

in running the race.

But in showing the Divine Plan of the Ages
—from Eden lost to Paradise restored— it has
been both necessary and proper to point out
that the prize set before us in the gospel is a
different one from that before Israel after the
Flesh, during the Jewish age, and different
also from that which will be set before mankind
in general during the Millennium. And
now something more upon the subject seems
necessary from the fact that some have misunderstood
us, and gotten the idea that there
are two or three prizes, any one of which may
now be run for successfully, and equally to the
Lord's pleasing. These are defined to be,

(1) The high calling, to divine nature and
glory; (2) Spiritual nature of a lower order
than the divine nature; (3) Human perfection
by restitution.

The advocates of the errors referred to proceed
to explain three sets of conditions or
terms to be complied with, and that which of
the three prizes is won at the end of life's
journey, will depend upon which of the three
sets of conditions has been followed. (1) To
gain the chief prize requires a full consecration
of heart, followed as absolutely as possible,
in thought, word and deed. To this we assent.

(2) To gain the second prize, say they, one
should live a good, honorable, Christian life,
but need not specially sacrifice the good-will
and esteem of worldly people. In other words,
an honorable and generally esteemed Christian
is supposed to be running for this second prize
—successfully, whether he knows it or not.
From this view we dissent, and will give our
reasons later. (3) They hold that for the

third prize little or no running is necessary,
that if one merely feels his own unworthiness
and trusts in the merit of Christ as the ransom
for all, accepts the restitution promises, and
avoids open wickedness, he will get this prize.
Some, indeed, take credit to themselves in the
matter, erroneously considering that they are
cultivating the grace of humility,— saying, I
don't aspire to be a king on the throne of
God's Kingdom. Oh, no! a humbler place
will do me. From all this also we dissent.
The facts are these:—

(1) There is but the one prize held out by
the Scriptures as an offer during this age, as
there was a different one held out previously,
and as there will be a still different one held
out during the Millennial age. The Scriptures
are very definite respecting this one prize of
the Gospel age. See Eph. 4:4; Col. 3:15.

(2) None of God's laws or regulations conflict
with Justice: they all harmonize with it.

And hence God could not require less than a
full consecration to him and his will, on the

R1668: page 212

part of all whom he accepts into his family—

either on the divine or human plane. Nor

could he accept as satisfactory or worthy of

any prize the self-pleasing or the world-conforming

rules above laid down for the second

and third prizes.

Things are either right or wrong; and the
right side is always God's side. The reason

that the path of the "little flock" is declared

to be a narrow or difficult one at present, is,

that it is God's path— the right path; and the

world being wrong,— out of harmony with God,

and consequently out of harmony with righteousness

—is in opposition, directly and indirectly,

to all who are in harmony with God

and righteousness. And the more progress we

make into harmony with God and righteousness

the more the worldly minded will hate

us, and the more narrow and difficult the path

of life will be. Hence the Apostle's words:

"The friendship of the world is enmity with

God." (Jas. 4:4.) Can anyone suppose that

God offers prizes of any grade or degree to

those at enmity against him even to the extent

of sympathy and harmony with his enemies

and opponents? Surely not. Hence this one

text alone would contradict all this theory respecting

a second and a third prize being now

offered.

We repeat, what we have previously stated
many times, but evidently not yet often

R1669: page 213

enough, that precisely the same requirements of
God's law will be in force during the Millennium
as are now in force. Nothing less could
be accepted; for God's requirements of the
Church are as moderate as justice would permit,
at any time, viz.: (1) faith in Christ as
Redeemer; (2) obedience, as far as possible,
to his law of Love.

We ask, Could God either ask or accept less
than this, and yet be just,— either now or at
any time? Assuredly not!

But while the Gospel age requirements and
those of the Millennial age will differ nothing,
there will be another point upon which there
will be a difference— viz., obedience to that
law will be easier in the next age than now;
because then Satan will be bound, and blind
eyes opened to discern right from wrong on
every subject. Hence the Lord has attached
a greater prize to the call made during the
Gospel age, which he designs shall select not
only those who love righteousness and truth
and the divine favor, but who so love them
that they would sacrifice all else for the sake
of these.

True, we have taught that there will be a
second class or company of saints saved
during this Gospel age— the tribulation saints
of Rev. 7:9-17— but we have nowhere intimated
that they will be accepted upon any

other terms than those given the overcomers,

the first class. The terms for all who will attain

to either class will be full consecration,

even unto death. The difference between the

two classes on account of which the one class

gets the prize and the other class is "saved so

as by fire" is that the overcomers have more

zeal; they pay their consecration vows gladly.

The tribulation saints fail to get the prize, because

although consecrated lovers of the Lord,

their love lacks the proper fervency to hold

their lives constantly up to the point of self-sacrifice,

where their own preferences would

be yielded always and promptly to the Lord's.

Because they lack this fervency of love they
are not "overcomers," and cannot be rewarded
as such with the great prize. But they have
a measure of love and consecration, and they
trust in the merit of Christ's great sacrifice,
and thus abiding under the shadow of the New
Covenant they are not wholly rejected by the
Lord, although unworthy to constitute members
of his "bride" or "body," joint-heirs of
his glory, honor and power.

In order to bring such of these as can be
brought into full fervency of spirit and to a
right estimate of their covenant, the Lord's
rod of affliction is brought to bear upon them,
until the souls melt in the furnace and the
dross is separated, so that the precious element
may be saved.

But it may be asked, Is not this the experience
of every Christian? And if these tribulation
saints, the second or "great company"
are to be purified from dross as well as the first
company or "overcomers," why should they
not be all of one class or company?

R1669: page 213

Yes, we answer, it is true that the majority
of Christians are of the tribulation class, that
is the reason it is called "a great company,"
while the overcomers are called a "little
flock." The difference between them is not
in the degree of purity finally attained, but in
the manner of obtaining it. God has a special
pleasure in those who delight to do his will,
and who do not need to be whipped into an
appreciation of right and wrong. These he
calls "overcomers." These have the likeness
of the Lord (Phil. 3:21; 1 John 3:2; Col. 3:4),
and are accounted worthy to be with him
where he is and to share his honor, glory and
Kingdom and power.— Rev. 17:14.

It is not because the "little flock" of "overcomers"

suffer more than the great company

of tribulation saints that they are to get the

prize, but simply because they suffer gladly,

willingly, self-sacrificingly. The tribulation

saints doubtless suffer as much as the "overcomers"

or more; and the "overcomers"

have so much pleasure, in the divine favor, in

connection with their sufferings in this present

time, that it makes their willing services

and sacrifices seem but light afflictions which

are thus working out for them a far more

exceeding and eternal weight of glory.

As for the Restitution race and prize: No
one can run for it until it is offered. There is
no such offer for the present age. True, there
may be children and others now living who
will continue down through the "great time
of trouble" and into the time of the reign of
the great Restorer and Life-giver, and some
droppings and showers of restitution favor are
already manifest, but the fact remains that
full restitution is not yet offered as a prize,
and cannot be offered until the Church shall
first be perfected in glory.

It is true that restitution was the prize held
before fleshly Israel, but that offer ended with
the end of their Law Covenant.

But the misapprehension on this subject
quite possibly arose from our showing in the
DAWN and elsewhere that justification, the first
step into the New Covenant and present high
calling is the equivalent of restitution. Justification
by faith is indeed a restitution by faith.
As a race we had fallen from divine favor into
sin and degradation, and God could no longer
deal with us, for we were unworthy. But after
Christ had redeemed us— bought our formerly
possessed rights and privileges— the offer was
made to whoever believed this and desired to
act upon it, that upon their mental acceptance
of this they would be counted or reckoned in
God's sight as though freed from all sin, as
though restored to the perfection and divine
favor enjoyed by Adam before he sinned. Thus
it is true that the honest-hearted believer who
accepts Christ stands in the divine sight as
though fully restored.

But why reckon him thus? Why not let
all wait until the Millennial age, and then actually
start their feet in the way that leads to
full restitution?

It is in order to make them eligible to the
call of the present age. As shown above, the
call of the present time is a call for willing
sacrificers to present themselves as joint-sacrifices
with Christ, in the service of God (his

people and his truth). And since Christ was
a lamb without spot or blemish, and since no
blemished sacrifice could be accepted upon
God's altar, and since we by nature, actually
are blemished, therefore it was necessary that
we should be either actually or reckonedly made
perfect men, before we could be invited to become
joint-sacrifices with Christ and thus to
become joint-heirs of his glory.

God chose to justify us or restore us or make
us right reckonedly or by faith, instead of actually,
so that those who chose might draw back
after being justified by faith. All who, after
being justified, draw back and refuse to use
their reckoned justification for the purpose intended
merely show that they received the
grace of God that far in vain. (2 Cor. 6: 1,2;
Heb. 12:15-17.) Their reckoned justification
lapses or becomes void, —not being used as a
stepping-stone to full consecration, as God
had intended.

The Gospel age as the great antitype of the
Day of Atonement, must first close, its "better
sacrifices" (the Church, Head and body)
must be finished to the uttermost and be accepted
before God, before the great High
Priest can or will lift up his hand [power] to
bless the people with the restitution call and
blessings.

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"WITH A PURE HEART FERVENTLY."

"Seeing ye have purified your souls in obeying the truth
through the Spirit unto unfeigned love of the brethren,
see that ye love one another with a pure heart fervently;
being begotten again, not of corruptible seed, but
of incorruptible, by the Word of God, which
liveth and abideth forever."— 1 Pet. 1:22,23.

"LOVE is the fulfilling of the law" of God,

and God himself is love. So all creatures

in his likeness, whether human or angelic, have

this same chief characteristic. Love presides

and rules in their hearts, always exercising itself

in ministries of kindness and benevolence.

Its most refined and exalted impulses are necessarily

toward the fountain of all goodness

and grace and glory, but in sympathetic solicitude

it reaches out to help and lift up the

degraded and vile, while with tender and

fervent appreciation it regards the fellowship
of all kindred minds. Thus, God-like love may
be viewed in its three aspects— first, the love
of reverence, which is centered in God, whose
supreme goodness calls it forth; second, the love
of fellowship or affinity for all those actuated by
the same sentiments; and, third, the love of
pity and sympathy toward all those who have
fallen below the standard of moral excellence,
or who suffer in any way. While we love God
with supreme reverence, surpassing the love of
self or of our fellow men, he also graciously
condescends to take us into fellowship with
himself; and all such are co-workers together
with him in benevolent kindness for the lifting
up of the fallen, whom God so loved that
he gave his only begotten Son to redeem them,
and then highly exalted him and gave him all
power in heaven and on earth to restore them.
-John 3:16; Phil. 2:8-11; Matt. 28:18.

As members of the fallen race we do not
inherit this God-like quality of love. It is only
in obedience to divinely revealed truth that
we acquire it, being purified thereby from the
downward and selfish tendencies of our fallen
nature. In other words, as the Apostle here
expresses it, by the incorruptible seed of divine
truth, which liveth and abideth forever,
we are begotten again, and have become new
creatures in Christ, so that now as new creatures
we partake of the new, loving, glorious
nature imparted through the Word of truth.

Yet, since we still have this new treasure in
the old, marred, earthen vessel (2 Cor. 4:7),
it behooves us to take heed lest we lose it, and
lest the old selfish nature of the earthen vessel
again rise up and re-assert itself. Consequently,
we must be diligent in the exercise and
cultivation of the powers of the new nature,
that it may thereby develop strength sufficient
to ever keep the old nature under full control,
so that none of its evil propensities may rise
and gain the mastery. Therefore, "See that
ye love one another with a pure heart [with
disinterested benevolence] fervently."

The language here is addressed not merely
to babes in Christ— though it is wholesome
counsel to them also— but to those of some
degree of advancement, to such as have purified
their souls unto unfeigned (not merely
professed) love of the brethren. Let all such
cultivate this grace more and more, that the
whole body of Christ may be firmly knit together
in love.

The tendency of all divine truth is to purify
the heart. "He that hath this hope [the

hope that the truth alone inspires] in him,
purifieth himself." Otherwise, though he may
for a time hold the truth theoretically ,~hold
it in unrighteousness—he cannot hold the
hope; for the hope springs up in the heart only
through obedience to the truth.

Righteousness, and the hope of the rewards
of righteousness through Christ, are the legitimate
effects of the truth upon the heart that
truly receives it. But where it is only received
into the head, and is resisted in the heart, it
only deepens the dye of sin by hardening the
heart, thus bringing additional condemnation,
and a fearful looking for of judgment. --
Heb. 10:27.

This purifying of the heart by the truth is
both an instantaneous and a gradual work.
When a man is truly converted to God,
there is necessarily a purifying of the heart
(the will, the intentions)— a full turning away
from sin and evil, and an unreserved surrender
of the whole being to God. But as the constant
tendency of the old, sinful nature is to

R1670: page 215

re-assert itself, the purifying influences of the
truth must be continually applied that the
heart may be kept pure and acceptable with
God. But let none make the mistake of presuming
that the pure in heart are necessarily
free from all imperfections. As long as we
have this treasure in the earthen vessel we shall
be conscious of its imperfections; yet if the
heart, the will, the intentions, be pure, holy
and true and loyal to God as the mariner's
needle to the pole, we are pure in heart, holy
and acceptable with God through faith in
Christ Jesus, whose imputed righteousness fully
supplements all the imperfections of our
earthen vessels.

We notice also that this special love of fellowship,
to which the Apostle here refers, is
not to be exercised toward the world,— to
whom belongs only the love of pity and sympathy,
nor toward Satan or any of the wilful
enemies of the Lord and his cause, against
whom true love and loyalty to God ever arrays
us in vigilant and determined opposition,
—but toward the brethren— toward them of
like precious faith and hope, and of one mind
with us, and the Lord. Fervent love, the love
of true brotherly fellowship, should indeed exist
among all such. They should be in fullest
sympathy and co-operation. They should bear
one another's burdens, and so fulfil the law of

Christ; they should in honor prefer one another,
and in love each esteem the other better
than himself. They should love as brethren,
be pitiful, courteous, kind, gentle, true
and loyal. As Jesus said, "Love one another
as I have loved you."— John 13:34.

May the love of Christ more and more
abound among his people, until the whole body
of the Anointed, knit together in love and
made all glorious within by its purifying power,
is "made meet for the inheritance of the
saints in light."

R1673 : page 215
RETROSPECTION.

"Thou shalt remember the way which the Lord thy God
led thee." "Cast not away, therefore, your confidence,
which has great recompense of reward. "--
Deut. 8:2; Heb. 10:35.

He was better to me than all my hopes,

He was better than all my fears;
He made a bridge of my broken works,

And a rainbow of my tears.
The billows that guarded my sea-girt path,

Carried my Lord on their crest;
When I dwell on the days of my wilderness march,

I can lean on his love for the rest.

He emptied my hands of my treasured store,

And his covenant love revealed;
There was not a wound in my aching heart,

But the balm of his breath hath healed.
Oh, tender and true was the chastening sore,

In wisdom that taught and tried,
Till the soul he sought was trusting in him,

And nothing on earth beside.

He guided my path that I could not see,

By ways that I have not known,
The crooked was straight and the rough made plain,

As I followed the Lord alone.
I praise him still for the pleasant palms,

And the water-springs by the way;
For the glowing pillars of flame by night,

And the sheltering cloud by day.

And if to warfare he calls me forth,

He buckles my armor on;
He greets me with smiles and a word of cheer

For battles his sword hath won;
He wipes my brow as I droop and faint,

He blesses my hand to toil;
Faithful is he, as he washes my feet,

From the trace of each earthly soil.

There is light for me on the trackless wild,

As the wonders of old I trace,
When the God of the whole earth went before

To search me a resting place.
Has he changed for me? Nay! He changes not,

He will bring me by some new way,
Through fire and flood, and each crafty foe,

As safely as yesterday.

Never a watch in the dreariest halt,

But some promise of love endears;
I read from the past that my future shall be

Far better than all my fears,—
Like the golden pot of the wilderness bread,

Laid up with the blossoming rod,
All safe in the ark with the law of the Lord,

Is the covenant care of my God.

—Anna Shipton.

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THE CONCISION AND THE CIRCUMCISION.

"Beware of the concision; for we are the circumcision,
which worship God in the spirit and rejoice in Christ
Jesus, and have no confidence in the flesh."— Phil. 3:2,3.

THE Lord and the apostles take special care
to point out to the Church the serious significance
of her present position, upon which
the weighty considerations of her eternal
welfare depend. They mark out the specially
perilous times, and forewarn us what to expect
in the way of persecution and fiery trials
of faith and patience, and then minister to us
beforehand all the words of counsel, warning,
encouragement, hope and promise that are
necessary to enable us to war a good warfare
and lay hold upon eternal life.

But while the Lord promises grace sufficient
for every time of need, he never encourages
any to rest supinely upon his promises: the exhortations
are always to activity, alertness and
indomitable energy and perseverance. While
he says, "I will instruct thee and teach thee

in the way which thou shalt go," he also adds,

"Be not as the horse or as the mule, which

have no understanding, whose mouth must be

held in with bit and bridle." (Psa. 32:8,9.)

In this intelligent and proper attitude he

would have us beware—be cautious, careful

and watchful— against all the deceptions and

dangers that beset our way; because we have

a wily adversary who is the leader of the hosts

of darkness against the Lord and against his

anointed— "For we wrestle not against [mere]

flesh and blood [the visible tools of the adversary],

but against principalities, against

powers, against the rulers of the darkness of

this world, against spiritual wickedness in high

places [under the power and control of the

prince of this world, Satan]." The exhortations

to beware of dangers are quite numerous

-"Beware of false prophets" (Matt. 7:15-20);

"Beware of [evil] men" (Matt. 10:17);

"Beware of the leaven [the false doctrine] of

the Pharisees and of the Sadducees" (Matt. 16:6,12);

"Beware of covetousness" (Luke 12:15);

"Beware lest any man spoil you

through philosophy and vain deceit" (Col. 2:8);

"Beware lest ye, also, being led away with the

R1671 : page 216

error of the wicked, fall from your own steadfastness'

(2 Pet. 3:17); and, in the words of

the above text, "Beware of dogs, beware of

evil workers, beware of the concision," etc.

While the wholesome dread of all these
should be ever before our minds and keep us
continually on guard against sudden attacks
of the enemy, the Apostle in our text calls
special attention to three things against which
he would have us on guard. In the Scriptures,
dogs are generally used as symbols of evil, the
reference being, not to our domesticated and
often noble animal, but to such as are more
common in eastern countries, which are indeed
disgusting creatures— lazy, filthy, greedy,
snapping, snarling, treacherous and generally
pestiferous— apt symbols of a very dangerous
and wicked class of people. Beware, then, of
all such dispositions, no matter by what name
they disguise themselves. If any man be an
idler— delinquent in his own duties, but busy
in those of other men; if he be filthy, breeding
spiritual contagion wherever he goes; if he
be greedy— self-seeking; if his disposition be
to snap and snarl, to bite and devour, or to
treacherously lie in wait to deceive,— beware of
that man. He is not fit company for a child

of God: his influence is contaminating. "Evil
communications corrupt good manners."

And "give not that which is holy [the
truth] unto the [such] dogs; neither cast ye your
pearls before swine [the two being classed together],
lest they trample them under their
feet, and turn again and rend you." (Matt. 7:6.)
"Light [truth] is sown for the righteous,"
and not for those of the dog and swine
disposition. When, therefore, we find any
such, we are to beware of them— be cautious,
and on guard against their contaminating influence.
The only preaching proper for such
is, "Repent and be converted, that your sins
may be blotted out;" and "Flee from the
wrath to come;" for "God will bring every
work into judgment with every secret thing."
"He will reward righteousness and punish
iniquity."

R1671 : page 217

Beware of evil workers: of those who go
about to do evil, who have no bridle on their
tongue, but who are given to evil-speaking
and evil-surmisings which are improper. Indeed,
evil surmising and evil speaking have
become so common that very many professed
children of God seem to think nothing of it;
and little by little the habit grows, crowding
out all spirituality; and thereby many are defiled
and great reproach is brought upon the
cause of Christ. Beware of all such evil workers:
shun them as you would a pestilence; for
it is a moral pestilence, most ruinous and fatal
in its character. Our communications with
such should be only to the extent of reproving,
and, if that should fail, of exposing the evil
work. The spirit that leads to slander is a
murderous spirit, and should be recognized and
dealt with accordingly.

"Beware of the concision," says the Apostle,
—of those not fully and truly consecrated
to God; but who stir up strife and factions in
the Church; "for we are of the circumcision"
—whose circumcision is in the heart. Yes, let
us beware of all such; for the influence of the
semi-worldly mind is often more subtle, and
therefore more dangerous, than that which
makes no profession or effort toward godliness.
The works of the flesh are covetousness and
ambition— for money, fame or any or all of the
desires common to the natural man. But the
works of the truly and fully circumcised heart
are the opposite of all these: they are faith,
love, joy, peace, heavenly hopes and aspirations,

and the daily crucifying of the flesh.

No natural man of the fallen race ever had
a fully circumcised heart. And such as have
it are dead to the world. Its hopes, aims and
ambitions are crucified to them, and they are
alive toward God. Any one who has the realization
of such a condition of heart has in this
fact a blessed evidence of his acceptance with
God and of his heirship of all the exceeding
great and precious promises— if so be that he
so continue, faithful even unto death.

But let all such beware of the concision,
the spirit of strife and division; for in
the fiery trials of this evil day all such will
surely fall, and only such as worship God
in spirit and in truth can stand. Already
the test of endurance is proving a severe test
for some; and it will surely be yet more severe.
"Ye have not yet resisted unto blood,
striving against sin." There is no assurance
whatever that any will be able to stand in this
evil day who have not devoted themselves fully
and unreservedly to the Lord. But those
who have done so, and who are still faithful
to their covenant, have cause to rejoice in
Christ Jesus, whose grace is sufficient for them,
and whose precious blood purchased their
ransom.

"NO CONFIDENCE IN THE FLESH."

Like the Apostle, we are to have "no confidence
in the flesh"— in any works of the flesh
or advantages of fleshly inheritance. Our confidence
rests in God who accepts us through
the merit of his beloved Son.

A very false construction, often put upon
these words of the Apostle, infers from these
words that he did not trust himself or anyone
else;— that he put no confidence in any human
being;— that he was always ready to be
suspicious.

That this is a wrong view of the Apostle's
words is very clear: (1) from the fact that in
his various epistles he repeatedly expresses
confidence in himself and in other believers,
and (2) from the context of this passage.
The following verses (4-9) show that the
Apostle meant that his confidence toward God
was not based upon his being a circumcised
Hebrew, nor on his zeal for God and his law,
etc. These things in which he did have confidence,
once, he now counts as loss and dross.
He no longer has confidence therein, but rejects

them as so much "loss" and "dross"
and "dung." His confidence now is based
upon faith in Christ's great sacrifice, and a full
consecration to his service.— Verses 10-14.

Let us be like-minded, and have great confidence
in God and Christ and in all who have
their word and spirit; and let us put no confidence
in works of the flesh— in anything that
we or others have done or can do aside from
the salvation which God has provided in Christ
Jesus, "through faith in his blood."

R1673 : page 218

"WHAT SHALL I RENDER?"

"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 unto
the Lord, now, in the presence of all his people."
-Psa. 116: 12- IN-
GRATITUDE is the responsive chord to
benevolence in every truly noble heart,
and no harmony is sweeter or more inspiring
to noble deeds and lofty purposes. God would
have his children cultivate for their own sake,
as well as for the sake of others, all the graces
of true nobility and moral excellence. It is
therefore fitting that we should keep in mind
a careful record of all deeds of love and kindness
toward us, and be careful to return the
gratitude due. How often does love go unrequited
because selfishness crowds out the
nobler instincts of the soul.

While human kindnesses often draw largely
upon us for the exercise of this grace, how
much more does the constant and disinterested
benevolence of our Heavenly Father. To him
we are indebted for every good that we possess;
and as his consecrated children we are
also the special objects of his grace. Which
of us cannot trace a long line of special providences
on our behalf? Let us call to mind
how he brought us up "out of the horrible pit"
of condemnation to death, and "out of the
miry clay" of personal sin, and "set our feet
upon the rock" Christ Jesus; and then by his
truth "established our goings." Yea, and
he hath put a new song in our mouth, even
praise unto our God."— Psa. 40:2,3.

How wonderfully God has helped his people:

they are his constant care; no good thing
doth he withhold from them; and all things
are made to work together for their good. In
the smallest and in the greatest affairs of life
he is ever watching for our interests, and the
evidences of his care are all about us.

What, then, shall we render unto the Lord
for all his benefits? What, indeed, have we to
render that we have not received of him?
Nothing. But the inspired penman suggests
what we may acceptably render as follows:—

(1) "I will take the cup of salvation."

Just as a parent loves to see his child gratefully
and appreciatively accept his favors, so God
regards our acceptance of his great salvation,
—the gift of his love purchased for us at great
cost. Therefore we will obey his call and take
the cup of salvation through faith in Christ
the Redeemer.

(2) "And call upon the name of the Lord."
He has invited our confidence and has proved
his worthiness of it; therefore will we trust
him and not be afraid. He who has redeemed
us at a great price is both able and willing to
perfect in and for us his great salvation. Yes,
let us give him our fullest confidence.

(3) "I will pay my vows unto the Lord,

now, in the presence of all his people." This also
the Lord will regard as an expression of gratitude.
To render our consecrated hearts and
talents, in glad and cheerful service, is but a
reasonable return for all his goodness. Let
us, therefore, do it gladly and with zeal and
energy. It will be but a small return at best,
but the measure of love and zeal that goes
with it will indicate the measure of our gratitude.
And let us do it promptly— "now"—
and to such an extent that it will be blessedly
realized by the Lord's people specially— "in
the presence of all his people."

R1671 : page 218

"IN THE DAYS OF THY YOUTH."

"Remember now thy Creator in the days of thy youth,
while the evil days come not, nor the years draw nigh
when thou shalt say, I have no pleasure in them."— Eccl. 12:1.

THOSE of the Lord's children who early gave
their hearts to him and committed their
way to his guidance can all bear testimony to

multiplied blessings as the results of that early
start in the right way. And we are glad to
see some very young people among us now
taking the first steps in the ways of life. To
all such young pilgrims we would say, God
bless you! You are starting out as young
soldiers of the cross, and we want you to be

R1671 : page 219

brave and true soldiers, and to remember that
the first duty of a soldier is obedience to the
Captain— Jesus Christ. Give close attention
and try to understand what he would have you
do, and then be very prompt to obey, whether
or not you are able to comprehend the wisdom
of his directions.

It is a question with many how early in life
a child may give its heart to God and be fully
consecrated to him. But the Scriptures make
very plain the fact that they may and should
be consecrated to the Lord by their parents
before their birth or even their begetting, that
thus their pre-natal influences may insure them
a mental and spiritual inheritance tending to
godliness, and that with the dawn of intelligence
this disposition should begin to be cultivated
and warmed into vital, active piety, so
that at a very tender age the little ones may
intelligently ratify the parental covenant of
entire consecration to God. This they should
be expected and led to do as early as possible.

Of such early consecration to the Lord we
have many notable examples in the Scriptures.
Of John the Baptist it is said that his parents
"were both righteous before God, walking in
all the commandments and ordinances of the
Lord blameless," and that John was given
them in answer to prayer— "filled with the
holy spirit, even from his mother's womb."
(Luke 1:6,15,44,66,80.) Paul was similarly
endowed from his birth (Gal. 1:15; Acts 26:4,5),
and was zealous toward God long before
his conversion from Judaism to Christianity.
(Acts 22:3,4.) So also were Timothy
(2 Tim. 1:5; 3:15), Samuel (1 Sam. 1:11,24-28;
2:11,18,19) and Moses.-Exod. 2:1.

Those thus early devoted to the Lord escape
many a snare and many an entanglement,
which in later years bring distress and trouble
to so many. They do not have to reap the
bitter harvest that always comes from the sowing
of "wild oats;" they do not find it so
much against the current of their nature to live
godly lives; and they have in later years the
strength of character born of continued self-discipline

and self-restraint, and all the blessed
advantages of a long acquaintance with God
and of the instructions of his Word and
of the leadings of his gracious providences.
How wise is the counsel, "Remember thy
Creator in the days of thy youth— while the
evil days come not," etc. Those evil days of
bitter disappointment and despair never will
come to those who in youth commit their ways
unto the Lord, and trust him to guide their
paths. His ways are ways of pleasantness,
and all his paths are peace. They are not
by any means smooth and easy ways, but they
are always peaceful and pleasant, because he

R1672: page 219

who has said, "I will never leave thee, nor
forsake thee" (Heb. 13:5), is always present
to comfort and to bless, and to make all things
work together for good to those who love God
—the called ones according to his purpose.

Those of the consecrated who have children
and young people under their care have much
to do in shaping their course and in leading
them to Christ, by throwing around them the
influences of their own consecrated lives, and
imparting to them such instruction as their
own acquaintance with the truth and their
more matured experience and judgment can
give. Such efforts, properly directed, are not
lost upon the young.

Let them see both in your example and teaching
how distinctly the line is drawn between
the consecrated believer and the world;— that
there is no compromise with the world: that
to follow Christ is to renounce the world with
all its ambitions, its gayety and its pleasures
and companionship. Let them see the hollowness
of worldly pleasures, and improve occasions
for calling attention to the dissatisfaction
and unrest of those who pursue the delusions,
and the peace and joy of those who have
left the world to follow Christ. It is helpful
also to tell to others how graciously the Lord
has led us, to speak of the various turning
points in our course, where the friendly crook
of the Good Shepherd kept us from straying
away into the wrong path; or how when once
we strayed his mercy tenderly pursued us and
brought us back to his fold; how he has shielded
us from evil; comforted us in sorrow; satisfied
our longing souls with the joys of his
salvation; and made us to sit down with him
in heavenly places.

R1672: page 220

Before the mind becomes engrossed with the
frivolities of this world it is easily led by wise
and loving hearts; and none should lose these
precious opportunities, which a few years later
may bring forth a rich harvest to the Master's
praise. Our object, however, is not to turn
aside the saints from the great work of harvesting
the mature wheat of this age, to the less
important work of instructing the rising generation;
but, rather, to point out the wayside
privileges of very many who otherwise might
not observe them. Many consecrated parents
have these privileges every day; and many
others come in contact with the young and
forget to let their light shine upon them, under
the erroneous impression that they cannot
be expected to understand or to have any
spiritual aspirations.

It is a great mistake to presume that the
young must first run in the race of pride, ambition,
frivolity and folly with the world, and
then be converted to God. It is the business
of those who have to do with them to shield
them as far as possible against such influences,
and to help them to center their affections and
hopes in God before the world throws its ensnaring
charms about them.

To all the dear children and young people
who have given their hearts to God, and who
are trying daily to follow Jesus, the WATCH
TOWER sends its greeting. We know some of
the very little ones who love Jesus, and who
are not ashamed to stand up for Jesus among
other children who do not love him or try to
please him; and who are brave and true to
God, even when laughed at and thought peculiar
by their school-mates to whom they tell
the good news of the Kingdom. And we are
rejoiced to see some young people, who have
bravely renounced the world and its ambitions
and pleasures, among the most faithful of those
who have consecrated their lives to the Lord.
Some of our Office helpers as well as many of
the successful colporteurs are still young in
years.

May the good work go on in the deepening
and widening course. Let the young rejoice
in the prospects of a lengthened campaign and
great usefulness in the Lord's service; let those
of maturer years bear up bravely and wisely
under the burden and heat of the day, doing
valiant service as veterans in the army of the
Lord; and let the aged pilgrims, leaning upon
the staff of divine truth and rejoicing in

its steadfastness, stand as beacon lights to
others and at the end of their course be able
to testify, "I have fought a good fight, I have
kept the faith."

R1672: page 220
PLEASING IN HIS SIGHT.

A brother inquires:— Does God look with
displeasure on those who, knowing his plan
thoroughly, as laid down in MILLENNIAL
DAWN, just give up sin of all kinds, while
still retaining their love of the good things
of this life? Before reading MILLENNIAL
DAWN I was a professing Christian; but, I
see now, in name only. While trying to
lead a pure life, I do not feel ready to enter
on to a life of self-sacrifice. Do you think
there is anything wrong in this course?

To this we reply:— We do not believe that
the Lord looks with displeasure upon a life
which seeks to avoid sin, and which recognizes
the merit of Christ's righteousness as the
ground of acceptance. Nevertheless we hold
with the Apostle, that it is but a "reasonable
service" on our part to present our bodies a
living sacrifice to God; for we judge that,
Christ having died for us, we should live the
remainder of our lives in his service.—
2 Cor. 5:14,15,20.

The spirit which would permit us to please
simply ourselves, to the neglect of others who
might be greatly blessed by the same truths
which have so refreshed our hearts, would certainly
be the spirit of selfishness— the opposite
to the spirit of love. I trust, therefore, that
your reception of the truth will lead to the development
in you of the spirit of the truth-
love; for we know that this spirit alone is the
holy spirit— the spirit of God, the spirit of
Christ— and that whoever does not sooner or
later develop a spirit of love will not be accounted
worthy of everlasting life, either as a
member of the little flock, or of the great company
or of the world during the Millennial age.
None will be accounted worthy of everlasting
life except he have the spirit of Christ. "If
any man have not the spirit of Christ, he is
none of his."— Rom. 8:9.

Nevertheless, as we said before, the Lord is
very merciful through Christ, and those who

at first merely shun sin and accept the Redeemer
will be recognized of God and patiently
dealt with, that perchance the fruit of the spirit
may ultimately be developed. "The fruit of
the spirit is love, joy, peace, longsuffering,
gentleness, goodness, fidelity, meekness, self-control."
--Gal. 5:22,23-Diaglott.

R1672: page 221

DEAR BROTHER RUSSELL:-I want to get
out of Babylon; but, if I meet not with the
Church to which I have been attached for
years (Disciple), I feel lost. I realize the
necessity of close fellowship with spiritually
minded people. And, now, the following
please answer as fully as you can, either by
letter to me personally or through the
WATCH TOWER. If a man attempt the
race for the "high calling," what is the nature
of the sacrifice he must make? You
say (MILLENNIAL DAWN, VOL. I.), he is not
only forbidden sinful things, but must deny
himself the "good things" of this life.
Please make this plain. Be explicit. Please
come down to particulars. Again, are there
any in the world doing so at present, to your
knowledge? Any who are suffering for
righteousness' sake? I say suffering; because
to be slighted and misrepresented for
the truth's sake does not cause one much
"suffering." It is more of the nature of
"sorrow."

I stand amazed at the wonderful, wonderful
light, which beams from the pages of
the three volumes of MILLENNIAL DAWN.

God help me in the way I should go.

Your brother, EMORY A. SADDLER.

REPLY:— What we mean by "suffering" is
not the infliction of wounds or other injury to
the person, but self-denials. The suffering is
small— "not worthy to be compared to the
glory to follow;" but it is the result of the ignoring
of the hopes, ambitions and feelings of
the sacrificer.

Since it is to be a sacrifice, the things to be
sacrificed are not specified in the Scriptures;
nor may we speculate as to what you should
sacrifice; but each one should seek to sacrifice
something of comfort, pleasure or luxury in the
service of the Lord, his truth and his Church.

A person of means might deny himself several
hundred or thousand dollar's worth of
luxury in a year— luxury which he foregoes
simply in the interest of the truth, that the
means may be used in a better way. A poor

brother, for instance, recently sent in $2.00 to
the Tract Fund, saying it was the result of his
walking instead of riding to daily work, and
other small extras which he had willingly denied
himself to be able to share in the spread
of the truth.

These both represent self-denials, self-sacrificings;
the one of much out of much, the other
of less out of little; but both, if done from
the same pure, worthy motive, alike acceptable
to God. See Mark 12:41-44.

Then there are other forms of sacrifice, --
the practice of economy for the truth's sake,
the sacrifice of time and strength in doing
good, feeding the physically or spiritually
hungry, the spending of time and energy in
preaching the Word, either by voice or pen or
printed page— tracts, etc. Any service rendered
to God, his people, or his Word, which
costs the flesh something, is a sacrifice, acceptable
in God's sight through Christ. But a
whole burnt-offering, the giving of all that
we have and are to the Lord, is most pleasing
to him, and our reasonable service. When
practicable (i.e., when previous obligations as
husband or wife, father or mother, do not
prevent), this often leads to the Colporteur
work, or some other service which ignores
worldly ambitions; but where impracticable, the
Lord equally accepts the will with lesser deeds,
when they are faithfully done as unto him.

Glad that you are able to take joyfully the
spoiling of your goods; for amongst all the
possessions of this present life, a good name
is one of the chief.— EDITOR.

page 221

STUDIES IN THE NEW TESTAMENT.

-INTERNATIONAL S.S. LESSONS.-

SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.

R1673 : page 221

THE BIRTH OF JESUS.

III. QUAR., LESSON II., JULY 1, LUKE 2:1-16.

Golden Text— "Unto you is born this day in the city
of David a Savior, which is Christ the Lord."— Luke 2:1 1.

That our Lord Jesus existed prior to his
incarnation, and in a more exalted nature
and condition, is clearly stated in the
Scriptures. See John 17:5; 2 Cor. 8:9;
John 1:1-3,10; Eph. 3:9; Col. 1:15-17;
Heb. 1 :2; Rev. 4:11. See also WATCH
TOWER of August 1888 and April 15, 1893.

This change of nature was a miracle, the
philosophy of which, like that of all miracles,
transcends the limits of human thought;
and, like all other miracles, it was performed
to meet an emergency for which no natural
law could otherwise provide. The philosophy
of the divine plan of redemption which
required it is, however, very manifest to
the thoughtful mind guided by the Scripture
statements. The Son of God was made

R1673: page 222

flesh that he might give his flesh— his humanity

—for the life of the world; that as

by a man (Adam) came death, so by a man

("the man Christ Jesus") might come the

resurrection of the dead. (John 1:14; 6:51;

1 Cor. 15:21.) In other words, he was transformed

from the spiritual to the human nature,

so that in giving his life for the world's

redemption he might give the exact equivalent

or corresponding price for that which

was lost.

For the sake of brevity we must of necessity
pass by many points of interest connected
with this narrative of our Lord's
birth, e.g., the prophecies of his coming
(Gen. 3:15; 22:18; 49:10; 2 Sam. 7:12-16;
Isa. 9:6,7; 11:1-9; Dan. 9:24, etc.); the announcement
of his coming (Luke 1); the
date of his birth (See M. DAWN VOL. II.,
page 54); his human lineage as a Son of
David and of Abraham, and his divine origin
as the only begotten Son of God; and,
lastly, the condition of the world at his advent.
But these the student can with profit
look up for himself. On the last point,
however, we would have none fail to observe
the evidences of the Lord's preparatory
overruling providence in so shaping
the world's affairs as to accomplish the purposes
of his plan at that time. (1) The

world was then for a time at peace, and
quiet, the Roman dominion having brought
all the world under its powerful control;
and as all men were in expectation of Messiah's
advent (Luke 3:15) according to the
Jewish prophets whose fame had gone out
into all the world, the sudden announcement

R1674: page 222

of his birth attracted wide attention, as it

would not have done in less peaceful times.

(2) The Greek language, noted by all scholars

as the most nearly perfect, exact and precise

medium for human speech, had at that

time been fully developed and widely disseminated.

Thus was prepared in due time the

very best medium for the communication of

the gospel of the new covenant.

(3) The Old Testament had been translated
into the Greek language three centuries
before Christ (This version is called
the Septuagint); and the Jews had been
dispersed among all peoples, carrying the
O.T. with them and bearing witness to its
prophecies of a coming Messiah. (4) It
was a time, too, of increased intellectual activity,
which was ready to operate on this
and every other question of public interest.
Thus the circumstances of the time were
peculiarly adapted to the announcement of
this wonderful event,— the advent of the
world's Redeemer. The fulness of time
had come, and, under the overruling providence
of God, the conditions were ripe.

It is worthy of notice that the announcement
of the Savior's birth was not made to
an assembled world, in whose most vital
interest he had come; nor even to assembled
Israel, the chosen people of God; nor
yet to all of those who, like Simeon and
Anna, with devout hearts had long been
looking for the hope of Israel. But it was
made to only a few devout shepherds who
were watching their flocks by night. The
grand truth was one to be received by faith;
and it was sent through humble, but trustworthy,
human agents, who were the honored
instruments in God's hands. And any
who proudly despised the instruments were
unworthy of the good tidings.

The announcement was one which modern
"orthodoxy" could not justify; for it
was the very reverse of its bad tidings of
great misery to nearly all people. The
Angels' message was, "good tidings of

GREAT JOY TO ALL PEOPLE; for unto you is
born this day in the city of David a Savior,
which is Christ the Lord."

The tidings are of redemption and restitution
and everlasting life for all who will
accept this blessing on the terms on which
it is offered;— viz., faith in Christ as the Redeemer,
and full repentance from sin, which
of necessity implies the forsaking of sin and
the cultivation of righteousness. Christ was
born to be a Savior by subsequently giving
his life a ransom for all. These good tidings
—this miracle of divine goodness and mercy
to fallen and doomed men— met a marvelously
cold and indifferent reception. The
world in general, though apprised of the fact
and its import, manifested no faith nor interest
in it, while it is written that he came unto
his own people (the Jews), and they received
him not. But the jubilant heavenly
hosts, who were capable of appreciating
what fallen men could not appreciate, and
will not until their blind eyes are opened
and their deaf ears unstopped, broke out in
a rapturous strain of heavenly melody, saying,
"Glory to God in the highest, and on
earth peace, good will toward men."*

*This expression— "good will toward men"— as rendered
by a majority of translators is confirmed by the
latest found manuscript, the Lewis manuscript of the
Gospels, discovered in 1892 in the convent at Mt. Sinai.

R1674: page 223

The full import of this song will not be fully
realized by men until the Millennial reign
of Christ shall proffer them full emancipation
and deliverance from sin and its entailments.

R1674: page 223

PRESENTATION IN THE TEMPLE.

III. QUAR., LESSON II., JULY 8, LUKE 2:25-38.

Golden Text— "A light to lighten the Gentiles, and
the glory of thy people Israel."— Luke 2:32.

VERSES 25-31. Simeon was one of the
kind of characters to whom God reveals
his truth— a just and devout man, waiting

in faith for the consolation of Israel. "Light
is sown for the righteous, and joy for the
upright in heart." And the holy spirit was
upon him, so that, being thus inspired, he
prophesied concerning the infant Jesus.

VERSE 32. Under divine inspiration,
therefore, Simeon declared this child to be
a light to lighten the Gentiles, and the
glory of Israel. John also pointed to him
as the true light which lighteth every man
that cometh into the world. (John 1:9.)
And Paul adds, "This is good and acceptable
in the sight of God our Savior, who will
have all men to be saved [from their blindness
and deafness], and to come unto the
knowledge of the truth." (1 Tim. 2:4.) As
the vast majority of mankind have never
been thus enlightened, and thousands more
have been only partially so, it follows logically
that the full enlightenment of the
world tarries until the Millennial reign of
Christ shall call forth all that are in their
graves—when "the Sun of righteousness
shall rise with healing in his wings." Then
he will enlighten the whole world, and believing
Israel will glory in him.

Simeon's further prophecy of verse 34 is
partially fulfilled. The world has witnessed
the fall of Israel from divine favor, and their
sad condition as outcasts for nearly two
thousand years, because of their rejection of
Christ. And now the time for their rising
again has come (beginning A.D. 1878): and
they will be raised up nationally to all the
favor from which they fell nationally. Today
we are witnesses of the regathering
of Israel, preparatory to the turning away
of their blindness and their coming again
into divine favor and blessing.

"And for a sign which shall be spoken
against." This has been true all through
the age; and the reproach of the cross has
not yet ceased.

VERSE 35 had reference to Christ's tragic
death, and the test of faith thereby instituted,
both in that day, and even to the end
of the age, thus (by the test) revealing the
thoughts of many hearts,— proving which
are loyal and faithful to God as true soldiers
of the cross, and which are not. It is not
probable, however, that Simeon, who spoke
thus under divine inspiration, understood
fully the import of his words.

VERSES 36-38. Anna, a prophetess,
another devout, faithful soul, recognized and
pointed out the infant Redeemer. It will

be observed that she was of the tribe of
Aser— another evidence of what we have
frequently called attention to in connection
with the Anglo-Israel question, that the entire
house of Israel (twelve tribes) was represented
at Jerusalem in our Lord's day,
and not the tribes of Judah and Benjamin
only. See TOWER, Dec. '91.

R1674: page 223

VISIT OF THE WISE MEN.

III. QUAR., LESSON III., JULY 15, MATT. 2:1-12.

Golden Text— "They saw the young child with Mary
his mother, and fell down and worshipped him."—
Matt. 2:11.

VERSES 1,2. That even the Gentile
world was in expectation of the coming
Messiah (Luke 3:15) is manifest from this
visit of the wise men (Greek Magi, sages)
from the east— possibly from Persia. The
term originally belonged to a class of priests
among the Medes and Persians who constituted
the king's privy council and who
cultivated astrology, medicine and occult and
natural science. Ancient authors make frequent
reference to them. Later the term
was applied to all eastern philosophers.

In the far east, the Chinese and Japanese
and other nations have cherished a very
ancient tradition that God would descend
to the earth in visible form, to enlighten
men and to redeem them from their sins.
Tacitus, Suetonius and Josephus all testify
that there prevailed throughout the entire
East at this time an intense conviction, derived
from ancient prophecies, that ere long
a powerful monarch would arise in Judea
and gain dominion over the world. Virgil,
who lived a little before this, tells that a
child from heaven was looked for who
should restore the golden age and take away
sin. Confucius, in China, about B.C. 500,
prophesied the appearance of such a deliverer,
and a deputation of his followers
going forth in search of him was the means
of introducing Buddhism into China. Zoroaster

R1674: page 224

taught the Persians that a pure virgin

would bring forth a child, and that as
soon as the child would be born a star would
appear, which he added, "follow wheresoever
it leads you, and adore the mysterious
child, offering your gifts to him with the
profoundest humility. He is the Almighty
Word, which created the heavens."

These expectations doubtless arose from
the intermingling of the Jews with foreign
nations. The Prophet Daniel was himself
associated with some of their wise men.
(Dan. 2:48.) His prophecies were made
known to them, and the calculations by which
he pointed to the time of Messiah's advent.
These in course of time were woven into
their literature. Nearly all of the ancient
religions are confessions of human need: and
in their blind gropings in the dark, they reveal
the depths of man's degradation and
misery.

The miraculous star in the east, for which
some of the Gentile wise men had been
taught by a mere vague, groping superstition
to look, finally made its appearance,
and guided those blind feelers after God to

R1675: page 224

the wonderful light of the world. Thus
kindly God condescends to human ignorance
and weakness. "A bruised reed
will he not break, and smoking flax will
he not quench." All men will in due time
have full, clear testimony to establish their
faith in the Holy One of Israel and all who
love righteousness will gladly accept him.
Those who now can walk by faith have all
the evidences which hopeful, loving faith
requires. But none the less shall all the
doubting Thomases and all the now blinded
world in due time have the more tangible
evidences in store for them. But more blessed
are those who can now walk by faith.—
John 20:29.

The inquiry of the wise men (verse 2)
betokened a proper condition of heart— (1)
It showed that they had respect and reverence,
and that they desired to render homage
to the mighty God of Israel, and to his
messenger to men. (2) It showed faith in
the divinely inspired prophecies which had
been irregularly interwoven with their own
vague ideas and traditions. (3) It showed
their zeal as truth-seekers, and their humility
of heart in leaving their own philosophies,
etc., and coming to inquire of the

God of another nation. They seemed to
desire truth on the great subjects of God
and of human destiny, regardless of all
other considerations. And they accordingly
declared their disposition to render the
homage due to the appointed ambassador
of Israel's God, when they should find him.

Jesus was born to be a king as well as a
savior. The latter term includes the former;
for the great salvation is secured by both
his humiliation (even unto death) and his
exaltation (as a king and deliverer). By
his vicarious sacrifice our salvation was
made legally possible; and by his glorious
reign it will become an accomplished fact.

VERSES 3-6 show the faith-though it
was an irreverent and selfishly jealous faith
—of Herod and his official staff in the God
of Israel and in the words of his inspired
prophets; and also the thorough acquaintance
of the Jews with the prophecies. Without
hesitation they pointed to the predictions
of time and place and repeated Christ's
foretold mission. Indirectly, we have here
strong evidence of the esteem which the
Hebrew Scriptures everywhere commanded.
Herod's selfish faith, which sought the infant
king that he might kill him, was in
strong contrast with the reverent and devotional
faith of the wise men. Fearing the
overthrow of his own power, he was moved
with envy toward the infant rival who was
already attracting the world's attention.
But, as usual, the wrath and duplicity of an
evil man was overruled for good; for the
king gave to the wise men the directions
from the Jewish prophets— to go to Bethlehem,
—an additional assurance to that of
the star that they were being rightly guided,
and that too by the God of Israel.

VERSES 7,8,12 show the duplicity of
Herod's wicked heart, which the wise men
could not discern, but which God knew
and guarded them against by a warning
dream. The devout wise men obeyed the
warning and, disregarding the kings command,
departed into their own country
another way, bearing the good tidings with
them.

VERSES 9-11. Leaving the king's presence,
they observed that the star also led in
the direction of Bethlehem, and, standing
over where the young child was, the miraculous
luminary had accomplished its mission:
the infant Redeemer and King was
found and reverently worshipped and presented

with the choicest and most costly gifts.

Thus even in his infancy this light that
was to lighten the Gentiles began to shine
into some waiting and devout Gentile hearts.

page 226

ZION'S WATCH TOWER

AND

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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.

R1677: page 226

CAN IT BE DELAYED UNTIL 1914?

Seventeen years ago people said, concerning
the time features presented in MILLENNIAL
DAWN, They seem reasonable in many respects,
but surely no such radical changes could occur
between now and the close of 1914: if you
had proved that they would come about in a
century or two, it would seem much more
probable.

What changes have since occurred, and what

velocity is gained daily!

"The old is quickly passing, and the new is coming in.

Now, in view of recent labor troubles and
threatened anarchy, our readers are writing to
know if there may not be a mistake in the
1914 date. They say that they do not see how
present conditions can hold out so long under
the strain.

We see no reason for changing the figures—
nor could we change them if we would. They
are, we believe, God's dates, not ours. But
bear in mind that the end of 1914 is not the
date for the beginning, but for the end of the
time of trouble. We see no reason for changing
from our opinion expressed in the View
presented in the WATCH TOWER of Jan. 15, '92.
We advise that it be read again.

TRACT NO. 21. -DO YOU KNOW?

We published one hundred and fifteen thousand
copies of this tract, and have sent samples
to all our TOWER readers. It seems to give
general satisfaction, and orders from all quarters
are large. We advise the circulation of
this tract by all of you— on street cars, steam
cars, at hotels and depots, and Sundays on
the street-corners,— until everyone within your
reach has been supplied. Order all that you
will agree to use. Never mind the money.
Many have opportunity for distributing sample
copies of Old Theology Tracts who have no
money to spare to pay for their printing, etc.,
but others, again, who have less opportunity for
distributing tracts, take delight in meeting the
publishing expenses, and thus help to preach
the "good tidings of great joy, which shall be
unto all people."

The first edition, although large, is already
exhausted; but we have another edition of over
two hundred thousand under way which will
be ready in about ten days. Send in your
order and have a share in this feature of the
harvest work. There should be a million copies
of this tract in circulation within a year.

R1675 : page 227

VOL. XV. JULY 15, 1894. NO. 14.

VIEW FROM THE TOWER.

LABOR PANGS OF THIS KOSMOS.

"The whole creation groaneth and travaileth in pain together
until now, ...waiting for the manifestation of the
sons of God" in Kingdom power; for which we
[the sons of God who are to be manifested for the
blessing of all the families of the earth] also
groan, praying, "Thy Kingdom come, thy
will be done on earth as in heaven."
--Rom. 8:22,23,19; Matt. 6:10.

NO one can be indifferent to the phenomenal
times in which we are living; for although
the rush and crush of business and pleasure
continue, and even increasingly, there is, deep
down in men's hearts, even at the theaters and
sporting grounds, a feeling of unrest which cannot
be better described than by the prophetic
words of our Master,— "Men's hearts failing
them for fear and for looking after [toward]
those things coming upon the earth."

We who know what is coming are relieved
from anxiety; for, although we see near us a
dark night of intense trouble, such as has not
been since there was a nation, we see also the
glorious beyond— the Millennial day, which
"lights the gloom with healing ray." We can
wait patiently, although not without interest
and deep concern, for the development of
God's great Plan of the Ages, now so near its
consummation.

It is interesting to look back and note the
accuracy of the fulfilment of God's Word, so
that our hearts may be established with the
greater confidence respecting the future,— the
things coming upon the earth. For instance,
as we look back and note that the Scriptures
marked 1 873 as the end of six thousand years
from Adam to the beginning of the seventh
thousand, and the fall of 1874 as the beginning
of the forty-year harvest of the Gospel age and
day of wrath for the overthrow of all the institutions
of "this present evil world [or order of
affairs],"* we can see that facts have well borne
out those predictions of Scripture. We see that
the present world-wide distress had its beginning
there; that it has been progressing with increasing
momentum every year since; and that,
as the Apostle Paul declared it would be, so it
has been, and so it is— "As travail upon a
woman with child." Each spasm of pain is
more intense; and so it evidently will continue

to be until the death of the present order of
things and the birth of the new.

It might be presumed that all this would seem
plain to us who have been so preaching and
writing for nearly twenty years on these lines;
but it will be interesting to our readers to note
that now, twenty years after, others who have
no knowledge of our writings, or of the prophecies
upon which our expectations were and are
based, are calling public attention to these very
dates. Rev. Josiah Strong, D.D., a man of
world-wide reputation as a thinker, calls attention
to the year 1873, as laying the foundation
of present troubles, saying:—

"Profound economic changes have attended
the transition of the world's methods of production
and distribution which has taken place
during this century and more especially during

*See MILLENNIAL DAWN, VOL. II., Chaps. 2, 6, 7;
VOL. I., Chap. 15.

R1675: page 228

the past twenty-five or thirty years. It is to

this source we must look for some of the principle

causes of popular discontent which has

been pronounced ever since the commencement

of the industrial depression which began in 1873

and affected all classes."

Even more widely known is Mr. Powderly,
for years at the head of one of the chief labor
organizations of this country: he places the
date of the beginning of present labor disturbances
as 1874— just following the financial
strain of 1 873 noted by Mr. Strong. Thus both
gentlemen and both of their dates agree with
the Scriptures. Mr. Powderly says: "Go back
twenty years [to 1874], and you will find that
the employer and employee had interests in
common."

But Mr. Powderly's address, of which the
above is a part, will all be interesting, and we
quote it below, from the N.Y. World of July 2.

MR. POWDERLY'S ADDRESS.

T. V. Powderly, ex-General Master Workman
of the Knights of Labor, spoke at Prohibition
Park, Staten Island, yesterday, on the
railroad strike and the coal strike of Pennsylvania.
He carried the strain of total abstinence

throughout his remarks.

"Until the laboring men of America," he
said, "are made to realize that they carry their
worst enemy with them in the shape of liquor,
they will not solve the great problems that now
confront them.

"You all probably have made up your minds
that 1 am a very terrible sort of a man. You
have read of the hundreds of strikes that I have
ordered, strikes that have paralyzed the business
of the country, and carried want into tens of
thousands of homes. Standing here before you
and before my God, I can say that I never
ordered a strike in my life. All the strikes that
I have been credited with ordering have been
precipitated before I knew anything of them;
and then I have, as leader, simply made the
best of what I have always regarded as a very
bad situation.

"We are all now intensely interested as to
the outcome of the strike in the West. Every
strike that takes place upon a line of railroad is
a strike against the whole country. Our railroads

R1676: page 228

are so closely identified with the life of
the nation that when you stop any one of these
arteries through which the life blood of the
nation's prosperity flows you injure those whom
you least expect to injure and whom you would
least desire to harm.

"There is now a great feeling of unrest in
this land. Go back twenty years and you will
find that the employer and the employee had
interests in common. But machinery, that Juggernaut
which for good or for ill has crushed
millions in its march of progress, has made men
merely subordinates to it. Then, too, money
has become centralized, and unheard-of fortunes
are in the hands of individuals. There
are twenty-four men in America to-day who
possess more money than there was in the whole
world when this country had the revolution
which gave us a name and a flag.

"Taken altogether the brotherhood of man
seems to be a long way off. Is it any wonder
that men who are working for wages that will
barely sustain life should take desperate measures
to undo a wrong? There is a cause for all
these labor demonstrations, whether they be
right or wrong, and the cause is not of to-day
or of yesterday, but one that has grown with the
century.

"The great national highways, the railways,
are as much the property of our Government

to-day as were the old coach roads. There are
many who believe that these railroad strikes,
which during the past twelve years have become
more extensive, will continue, doing more injury
each time, and that there will be less
chance of controlling them in the future, until
we adopt a plan of national co-operation and
run the railroads under the supervision of the
United States Government, by and for the
whole people.

"This strike to-day is not for wages, not for
the recognition of any association or organization.
It is a strike for the control of the arteries
of trade and industry.

"If all the railroads could be nationalized,
then all strikes upon them would be at an end,
for every man, whether he be an employee of
the railroad or not, would be an equal owner in
it and equally interested in the system and
equally anxious for its well being.

"These great labor problems will not be
solved by the laboring men alone, however.
Men and women not directly engaged in labor
must act and vote so that they will be a power
between what are now called the opposing
forces."

After demonstrating the ridiculously low
wages that the anthracite coal miners of Pennsylvania
have been reduced to, Mr. Powderly
said: "Place yourselves in their places. Ask
yourselves whether you would go down into the
mines every day to slave and toil for the purpose
of supplying others with coal, when by
your labor you could not supply your own
household with the common necessities of life.

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"The day will come when these coal deposits,
too, will be owned by the Government that
represents the people, who must have the coal.

"Do you believe that God intended that six
men sitting here in New York should dictate as
to whether all the people should or should not
have coal— whether they should be kept warm
or cold; whether they should have their meat
cooked or raw: by fixing prices to suit themselves?
If I thought so, I would be a rank infidel.

"This may sound like Socialism. Well,
there are Socialists, and there are men who
think they are Socialists. I believe that at
heart most of the people are Socialists to-day,
for any man who believes that the social conditions
need improvement is a Socialist."

A SOCIAL REVOLUTION.

All speak of the present world-wide troubles
as "strikes;" but this name is not appropriate
to present disturbances. Strikes are revolts
against employers, because of real or fancied
grievances, or for better pay, shorter hours, etc.;
but recent uprisings such as that of the dock-men
and coal-miners in England, a year ago,
the recent general combination of coal-miners
throughout the bituminous coal regions of the
United States, and the present uprising of railway
employees which is disturbing the comfort
and welfare of millions, are not strikes,—
they are more, they are incipient revolutions.
They do not express dissatisfaction with employers
or wages; for between the employers
and the so-called striking employees in many
instances there is respect, if not friendship;—
but they do represent a rebellion against the
present social system. They are "sympathy
strikes," the employees often declaring that they
have no grievances, but want to show sympathy
with others whom they believe have grievances.

Laborers, mechanics and employees in general
are beginning to realize what we pointed out
twenty years ago (but what was then scoffed at),
that machinery and invention, with the natural
increase of the human family, would soon [under
present social and financial arrangements]
show an over-supply of humanity, because the
power of profitable employment would be centralized
in the hands of the few, who, operating
under the general law of self-interest, would
always employ the cheapest competent service;
and thus the masses of humanity, being thrown
into competition for the necessities of life, would
soon become the slaves of the few— their very
living necessities depending upon the charity of
their employers in providing work. This is
what we see in many parts of the old world;—
e.g., millions in China and India barely subsisting
upon a wage of four cents per day.

This is the meaning of the "sympathy strikes:"
the masses are realizing that their cause is one,
and that if something be not done to alter the
present social condition and its tendencies,
they will become the chattel slaves of corporate
wealth. They feel that what is done must be
done soon, too; because each year the pinch
becomes tighter and they fear that the time may
come when they as a class will be too poor to
strike or to offer any resistance to oppression;
for already they feel as poor, with a wage of
one dollar a day, as the East Indiaman does with

four cents per day.

Can we wonder, then, at "sympathy strikes,"
no matter how unreasonable they may appear
on the surface? Surely not: to those engaged
it seems to be a question of life or death, socially.
To them the future looks not only dark,
but black, and without a ray of hope except
through the methods now being pursued. And
others, in other departments of life, equally
hopeless, are only restrained from joining a
general revolution by the well-grounded fear
that the results would be worse than the present
condition, and by the undefined and baseless
hope that somehow matters will right themselves.
Surely such conditions call for sympathy
on all sides. And the people of God,
who have gained the good hope of the Gospel
of God's Word, can sympathize heartily with
these hopeless ones, and should point them to the
only real remedy, the Kingdom of God, and earnestly
continue to pray, "Thy Kingdom come."

And then can we not also sympathize with
the rich and those who employ labor? Surely
this is their day of trouble in an especial degree,
as said the Prophet and the Apostle.
(Zeph. 1:14-18; Jas. 5:1-6.) Present conditions
are not, as is sometimes claimed, the result
of special legislation secured in their favor, but
the result of increased knowledge, and with it,
increased ambition. (Dan. 12:4.) The case is
like that of an outgrown shoe: once it was a
comfortable fit and a desirable shoe; but now
it pinches;— not because the shoe has grown
narrower and shorter, but because the foot has
grown larger. So the metes and bounds of the
present social order, that once were easy and
favorable, now pinch;— not because they are being
contracted, for the reverse is the case: they
are being stretched in every direction. They
can never again prove easy, however, but will
prove more and more distressing, because the
general increase of knowledge daily increases
the desires and discontents of the masses.

Evidently the rich men are not to be blamed
for this, even though they be blameworthy for
not recognizing the changed conditions and
adapting themselves thereto. Indeed, only millionaires

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could do anything out of the current

of social and financial custom. Others are

powerless: the average mine-operator, storekeeper,

and manufacturer is so beset with competition

and with maturing debts that even an

attempt to change from the rut of present custom

would mean financial suicide— the wreck
of his own business and that of others more or
less dependent upon its prosperity. Indeed, we
may safely say that the majority of this influential
class of busy brain- workers recognize the
situation and would rejoice if they could see
any feasible method of bringing about a moderate
change. And yet in times of strikes and
riots, when their business is most disturbed, and
when they feel themselves close to the brink of
financial ruin, these men cannot call out for
public sympathy as can the laborers and strikers;
they cannot tell their distress, because to
do so would be to spoil their credit and only
hasten their ruin. And these men also deserve the
sympathy of all who "look not every man upon
his own things [troubles and interests], but
also upon the things of others."— Phil. 2:4.

But, as selfishness is the basis of the present
social system, so love must be the basis of the
new and better order; and that radical change
can only come about by the sound conversion
of the majority of the people to God and his
plan (which is not supposable under present
conditions), or the interposition of divine power
and law,— the very thing which the Scriptures
predict. What can we advise? To all the
"brethren" we say, "Have patience, brethren;"
"avenge not yourselves;" they that take to the
sword will suffer therefrom the more themselves.

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Trust in the Lord, wait patiently for him, and
he will bring to pass in his due time and way
(the best time and way) all the gracious promises
of his Word— including the blessing of all
the families of earth.

We see the various inequalities and wrongs
of the present system of society more clearly
than others, because we see them from the
standpoint of the Lord's Word; but we can
see also that, if it were within our power to suddenly
revolutionize matters, that would be undesirable:
it would produce a condition far worse
than the present. Far better the present social
system than none; and far better, while the present
system continues, that the power remain in
the hands of men of judgment and moderation
than that the lever of power be suddenly transferred
into the hands of the rash and inexperienced
masses, unused to weighty responsibilities,
and mere novices and experimenters upon all
questions, social and financial. A thousand
times better is a social system in the hands of
education and experience, even though selfish,

than no social system, or an experimental one
in the hands of novices equally selfish, but not
equally moderate. We much prefer then to
stay as long as we can where we are than to
change to any other arrangement that men can
originate, or assist in any way to precipitate the
trouble which sooner or later must inevitably
involve all nations and all individuals.

Better, far better, wait on the Lord,— wait
until his time for establishing his Kingdom and
have it come about in his way. He will eventually
restrain the forces of evil and selfishness
in both rich and poor and bring in equity and
everlasting righteousness.

So, then, although we know that the revolution
and anarchy and trouble are surely coming,
let us, "brethren" of Christ, do nothing to
promote or hasten it. Let our advice be to the
contrary, to any of our friends who seek our
counsel. Especially let us improve the opportunity
for pointing out to them the true and
only remedy for present distress— Christ's Kingdom
and its new social order under the law of
Love. And, to all who have ears to hear, preach
Christ the Redeemer, soon, as the Great Physician,
to be the Restorer of all who cheerfully
obey him. Point him out as now our Savior,
your Savior. Tell them of the joy and peace
and blessing which he gives and which he
promises shall abide with us in every condition.
Tell them that it is for this reason that "We
will not fear though the earth [society] be removed;
though the mountains [governments]
be removed and carried into the midst of the
sea [the ungovernable masses]; though the waters
[the people] thereof roar and be troubled;
though the mountains [governments] shake with
the swellings [riots, tumults, etc.] thereof."

And if they become interested and willing,
lead them to the Lamb of God and the streams
of truth that make glad the true people of God,
—and if they be converted to God, seal them
in the forehead (mind, intellect) with the wonderful
present truth with which God has caused
us to be sealed.— Rev. 7:3.

Remember that now is the time to be active
co-workers with God in doing this sealing work,
and that the disturbing winds are being held
back until the sealing work is done. Therefore,
when the present disturbances pass away and
another season of comparative calm follows,
continue earnest and zealous in the sealing work,
knowing that the time is short and that "the
night [the darker period] cometh when no man
can work." We must labor while it is called
day, and cannot hope for a more favorable opportunity

than the present. "Be thou faithful

unto death, and I will give thee a crown of life,"

is the promise.

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"ANGELS WHICH KEPT NOT THEIR FIRST ESTATE."

"The sons of God saw the daughters of men that they
were fair; and they took them wives of all which they
chose.... And they bare children to them; the
same became mighty men, which were of old,
men of renown."— Gen. 6:2,4.

THE Scriptures not only point us to the future

age and call the spiritual government

of Christ which shall then exist a "new heavens,"

and earthly society and institutions under

it a "new earth," but the present spiritual rulership

(under Satan, "the prince of this world"),

with the earthly institutions under it, is termed

"the present evil world," dispensation or epoch.*

Moreover, we are informed that the present

dominion of evil has not always existed, but

that it was preceded by a still different dispensation

or epoch, spoken of as "the world that

was before the flood," which also had a heavens,

or spiritual ruling power, and an earth, or condition

of men subject to that spiritual dominion.

The three worlds mentioned by Peter (2 Pet. 3:6,7,13)
designate these three great epochs
of time. In each, God's plan with reference
to men has a distinct and separate outline,
yet each is but a part of the one great
plan which, when complete, will exhibit the
divine wisdom, justice, love and power, to the
wonder and admiration of all his creatures.

Since that first "world" (heavens and earth,
or that order of things) passed away at the time
of the flood, it follows that it must have been
a different order from the present, and hence
that the prince of this present evil world was
not the prince of that order which preceded this
—the dispensation before the flood— however
widely his influence was then exerted and felt.

Several Scriptures throw light on God's dealings
during that first dispensation, and give
clearer insight into his plan as a whole. The
thought suggested by these is, that the first
world (the dispensation before the flood) was
under the supervision and special ministration
of the angels; who were permitted to do what

they could and desired to do to recover and rule
the fallen race, which, because of sin, needed
a government other than its own.

That angels were the rulers of that epoch is
not only indicated by all references to that
period, but may be reasonably inferred from the
Apostle's remark when contrasting the present
dispensation with the past and the future. He
endeavors to show both the righteousness and
the enduring character of the future rulership
of the world, saying, "The world to come hath
he not put in subjection to the angels." No,
it is put under the control of our Lord Jesus
and his joint-heirs, and hence it shall not only
be more righteous than the present rule of
Satan, but it shall be more successful than was
the previous rule by the angels.— Heb. 2:2,5.

In their original estate all the angels, it seems,
possessed the ability to appear in earthly forms.

*See MILLENNIAL DAWN, VOL. I., Chapter iv.

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Thus Satan appeared to Eve as a serpent, or acting
through a serpent. Other angels frequently appeared
as men, thus performing their ministry, appearing
or disappearing, as the work demanded.

It was at this time, it seems, that the fall of
some of the angels occurred. It is a common
supposition, though we think without foundation,
that the fall of Satan's angels occurred
before man's creation. We are told that Satan
was a murderer (man-killer) from the beginning.
(John 8:44.) Certainly not the beginning
of his own existence, for every creation
coming from God's hand is perfect; nor can
we think any other beginning referred to than
man's beginning, in Eden. But, so far as we
are informed, he was then alone and had no
followers or angels.

The ambition of Satan, one of the mighty
angels, to become a ruler seems to have developed
as he beheld the first human pair with
their procreative powers, and the grand possibilities
of an extended dominion through their
posterity. He probably reasoned that, if he
could obtain the control of this man, he would
have the dominion over all his offspring, and be
in power and influence above others— a rival of
Jehovah himself; and his growing ambition said,
"I will be like the Most High."-Isa. 14:14.

Successful in contaminating the stream at its
source, Satan gained a great influence over the

race; but his power over them was limited because
of the competition of the great company
of angels, who, as guardians, instructed and
ruled mankind for a time in harmony with the
will of God. But man's corruption was contagious,
and some of these angelic rulers soon fell
victims to the plague: left their own habitation,
or condition as spiritual beings, keeping not
their first or original estate. They misused the
powers which they possessed, of assuming a human
form, and became of a reprobate and licentious
mind, copying after degenerate man,
and started a new race of men in the world, as
the above text (Gen. 6:2-4) affirms.

This Scripture is applied by some to two
classes of men— one class, more righteous than
the other, called "sons of God." But such a
position is untenable; for it is not a sin for one

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man to take for a wife another man's daughter.
Marriage among men is never in the Scriptures
condemned as sinful. On the contrary, it was
ordained of God, and has always had his sanction.
(Gen. 2:24; Heb. 13:4.) Our Lord attested
his approval by his presence at the marriage in
Cana. (John 2:1-11.) Neither is the propagation
of the race, under proper conditions,
condemned as sinful. God commanded it, that
the earth might be filled with a race of beings
generated from one pair, and in order that the
redemption of the race might be secured by the
obedience and sacrifice of one— Christ. (Gen. 1 :28;
Rom. 5:19.) However, those to whom
the Lord has granted a knowledge of his truth
sometimes forego marriage, as they deny themselves
many other earthly rights and privileges
"for the Kingdom of Heaven's sake" (Matt. 19:12),
if they consider that thereby a more
efficient service may be rendered to the Lord.*

Again, if it were merely a union of two classes
of the same race, why should the offspring be
specially called "men of renown?" If the
righteous and the wicked marry to-day, are their
children therefore giants or mightier or more
renowned men?

Through the deterioration of several hundred
years, mankind had lost much of its original
vigor and perfection of mind and body; but
with the angels it was different. Their powers
were still perfect and unimpaired; hence it is
clear that their children would partake of that
vitality and much more resemble the first perfect
man than those around them, among whom
they would be giants both in physical and mental

strength.

Those angels which kept not their first condition,
but sought the level of sinful men, and
left their own habitation, or spiritual condition,
God placed in age-lasting chains. That is,
God restrained or limited their powers, taking
from them the power and privilege of appearing
in an earthly form, human or other. Hence,
though we know that they did thus appear before
the flood, there is not one instance recorded
in which they have been able to free themselves
from this restraint or chain since. On
the contrary, the angels who left not their first
estate are not so restrained, and have appeared
frequently as men, as a flame of fire, as a pillar
of cloud, etc., as recorded in both the Old and
New Testament Scriptures.

Having become depraved in their tastes, and
being given over to a reprobate mind, and debarred
from all association with God and his
works and plan, these fallen angels have no
longer any pleasure in things on the spiritual
plane, but crave association with depraved mankind
and a participation with men in sin. How
wise and kind the Almighty hand which has restrained
their power and influence over men, by
preventing their personal intercourse! Now,
they may indeed enter and act through any who
invite their companionship, as spirit mediums,
but no more can they do. Thus far shalt thou
go, saith the Almighty, but no further. This
is the explanation of what is known as Spiritism.

Some of this class, possessed by devils, our
Lord and his disciples met in their ministry.
Out of one he cast a legion of devils. (Mark 5:1-15.)
Anxious in some manner to become associated
with humanity, yet unable to assume
human form because restrained, when they found
a man willing to have such company, a legion
crowded into him, thereby making him a maniac.
Even when they perceived that the Lord
would release the man from their possession,
they in despair requested as a favor that they
might be permitted to inhabit and use the bodies
of a herd of swine near by. But the swine were
crazed thereby, and madly rushed into the sea.

Jude (6,7) gives conclusive evidence on the
subject, and clearly shows the nature of the sin
for which the fallen angels were condemned and
restrained, when, after mentioning the angels
who sinned, he says, "Even as Sodom and
Gomorrah,... IN LIKE MANNER giving themselves
over to fornication and going after strange
flesh." That God prohibits any mixture or
blending of natures, and designs that each should
keep its own original or first estate is clearly

taught by this passage and also by Lev. 18:23;
20: 15,16. And that our race as it exists to-day,
coming through Noah, is purely Adamic
stock, and contains no mixture, is shown by the
expression— "These are the generations of Noah:
Noah was a just man and perfect in his
generation,"— i.e., not contaminated in the
manner before described.— Gen. 6:9.

Glancing back, then, we see the first epoch
under angelic control, the inability of those
angels to lift man out of his fallen condition,
and the debasing influence of man's continued
degradation upon some of the angels. The
angels were utterly unable to accomplish the
great work of man's recovery. Doubtless they
were anxious to do it, for they sang and shouted
for joy at his creation. God let them try it,
and it was doubtless part of their trial and discipline,
but they failed. Some joined the ranks
of evil, while the rest stood by powerless to arrest
the terrible course of sin. Later we find the
good angels still interested, desiring to look into
the plan which God has since been working
out, and ever ready to do his bidding in our
service. (1 Pet. 1:12.) Thus was proven to

*See issue of July '93— "Man and Woman in God's
Order."

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both men and angels the futility of angelic
power to save men.

In the beginning of "this present evil world,"
notwithstanding Noah's endeavor to serve God
and to teach his posterity to follow his example,
and the exhibition of God's judgment in the
deluge, the tendency was still downward; and
soon the wickedness of Sodom brought its destruction.
Mankind were bent on an evil course,
and God permitted them to take it. Then the
ministration of angels, except to the few of
God's children, was withdrawn; and now, instead
of sending heavenly messengers to declare
to us his will, he has given us his Word, "that
the man of God may be thoroughly furnished
[thereby] unto all good works."— 2 Tim. 3:16,17.

Ever since the fall, God's plan has been
gradually and quietly developing, and in due
time will bear abundant fruit unto eternal life;
and he has now demonstrated to all his creatures
that his plan is the only one which could
accomplish the great work. It selects and tests
first of all the "little flock," the Royal Priesthood,

and then reaches out to lift up and restore

all who will accept life upon God's conditions.

THE SPIRITS IN PRISON.

"Christ also hath once suffered for sins, the just for the
unjust, that he might bring us to God, being put to death
in the flesh but quickened in the spirit. By which also [in
addition to this work done for us] he preached to the
spirits in prison; which sometime [before] were disobedient,
when once the long-suffering of God waited in the
days of Noah."-- 1 Pet. 3:18-20. See Diaglott, foot note.

A satisfactory interpretation of this Scripture
has long been sought, and but few have
found a solution perfectly consistent and satisfying
even to themselves. But in view of the
truth gleaned from the suggestions of the preceding
article, the above statements of the
Apostle Peter become luminous.

The two views of this passage commonly held
we state first, and then give our present view of it.

The most common view is, that during the
time that Jesus was entombed he was off on a
missionary tour preaching to the antediluvian
sinners who were suffering torture in a supposed
place called hell.

If its advocates would consider it, they would
find that their interpretation favors a view of
future probation for the antediluvians, a thing
which they strenuously oppose. For if Christ
preached to them it must have been for some
purpose. Surely it was not merely to mock and
deride them. Consequently he must have
preached a message of hope— a part of his
blessed "good tidings of great joy." And if
there is a future for the antediluvians, why not
accept our position as correct— that in Christ

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"all families of the earth shall be blessed?"

This is the objection which consistency would
urge against this view, from the standpoint of
those who hold it. But if we view it from the
Scriptural standpoint, and with the correct idea
of death and "hell," we must reason that if
Jesus were really dead during those three days,
as the Apostles declare, then he could do no
preaching; for "the dead know not anything"
(Eccl. 9:5), and "there is no work, nor device,
nor knowledge, nor wisdom, in the grave."
(Eccl. 9:10.) Second, If Jesus had been an
exception to the rule, and could have preached,
the antediluvians could not have heard; for

certainly they have no wisdom, nor knowledge,
in the grave. Hence this view is found generally
unsatisfactory and as well as unscriptural.*

The second view, and the one which seemed
most reasonable to us until the considerations
of the preceding article threw light upon this
scripture also, is to refer the preaching to that
which Noah did under the direction of the
Spirit of God to the antediluvians, who at this
time were imprisoned in death. The objection
to this view is, that the preaching was not to
men, nor to the spirits of men, but to spirits,
spirit beings; and the preaching was not done
by Noah, nor by the Spirit of God, nor before
the flood, but after they had been chained,—
by the death and resurrection of our Lord.

It seems very clear, therefore, that the spirits
are those spirit beings who were disobedient
during the days of Noah, and whom God therefore
imprisoned or restrained in some of their
former liberties and privileges, even "those
angels who kept not their own principality, but
left their own habitation [or normal condition].
He has kept them in perpetual chains [restraints],
under thick darkness, for the judgment of the
great day."— Jude 6, Diaglott.

This interpretation seems to meet all the circumstances
of the case thus far. Now we inquire,
In what way could our Lord preach to
those spirits during the time he was dead? We
answer that it is not so stated. It was by the
facts that he preached, as we sometimes say that
"actions speak louder than words." It was by
his sufferings, death and resurrection that the
preaching was done. Thus, as Jesus went from
step to step in his work, his course was preaching
a good sermon to those angels who once
had been placed in control of man, and had
themselves fallen, instead of lifting up mankind.
In Jesus they saw exemplified obedience even
unto death, and its reward— resurrection to
spiritual being of the divine nature. Such was
the great text; and the lesson from it is stated

*For a full treatment of the subject of "hell," future
punishment, etc., see our issue of Feb. 1-15, '93. Concerning
"immortality" see issue of Apr. 15, '94.

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by the Apostle (1 Pet. 3:22), viz., that Jesus
was now highly exalted and given a name (title)
above every name, that he was "gone into
heaven, and is at the right hand of God [the

position of highest favor]; angels and authorities
and powers being made subject to him."
They knew Jesus before he left the glory of the
heavenly condition and became a man. They
knew the object of his self-sacrifice as a man.
They saw him obedient even unto death, and
then that his high exaltation came as a reward.
(Phil. 2:9.) They must have felt keenly their
loss through disobedience, being cut off from
communion with God, restrained as unworthy
of former liberty and communion with the purer
minded of mankind, and their own future an
unsolved mystery. We can but imagine that
sorrow and chagrin filled their hearts, as they
contrasted their course of disobedience and its
results with our Lord's obedient course and its
grand results. We can fancy at least some of
them saying, Would that we had realized before,
as fully as we now do, the wide contrast
between the results of obedience and disobedience.
Would that we might have another trial:
with our increased knowledge, our course would
be very different.

A clear distinction should be borne in mind,
as between Satan and these angels. Satan evidently
sinned against great light, so that infinite
wisdom finds no place to do more for him,
and his ultimate destruction is clearly predicted.
-Heb. 2:14.

But did not the Lord, in Matt. 25:41, declare
eternal torment to be the punishment awaiting
these fallen spirit beings? No: this scripture
cannot be used as an argument against a hope
for a probation for the imprisoned spirits; for
though, by force of circumstances and restraint
from any other service, they are now Satan's
angels— messengers or servants—yet they may
not always continue such, if an opportunity
be granted them to return to God's service
and be angels of God. This passage relates to
the "lake of fire" or destruction (Rev. 20: 10),*
into which, at the close of the Millennial
age, all are to be cast, who are out of harmony
with God. Satan will be of those cast into
that everlasting destruction, and with him all
who do unrighteousness or have pleasure therein
—all of whom, spirits or men, are reckoned
to be on his side, his angels or messengers.
All evil-doers shall be cut off from life. To
cut off such, and such only, was God's plan from
the beginning. The wilfully wicked and not
the merely ignorant, misled, blinded or deceived
are meant when it is said, "All the wicked will
God destroy."

*See our issue of Feb. '93.
THE PROBATION OF ANGELS.

Will those "spirits in prison," "those angels
which kept not their first estate," and who received
such a powerful lesson from the ministry,
death and resurrection of our Lord, ever have
an opportunity to profit by those lessons? will
they ever have an opportunity to repent of their
sin, to leave Satan's service and to return to
loyalty to God?

If at first we thought the Scriptures were
silent on the subject, we have found that to be
a mistake; and when God speaks we may
reasonably conclude there is something profitable
for us to hear. Hence, let us give ear that
we may learn whatever our Father deems expedient
to communicate.

Jude (verse 6) informs us that those angels
which committed fornication and went after
strange flesh, "also," "in like manner" to the
Sodomites (verse 7), God is keeping under restraint
(as a penalty or punishment) "unto the
judgment of the great day." The "great day"
is the Millennial Day, and mankind is also
waiting for this judgment (krisis— trial). The
Apostle Peter's testimony is in harmony (2 Pet. 2:4);
and St. Paul settles the matter that these
fallen and now imprisoned spirit beings, as well
as mankind, will have a trial under the reign
of Christ— the Church, the Kingdom of God
in exalted power. Speaking of the impropriety
of the saints appealing to earthly courts of justice
for adjustment of their difficulties, he says,
"Do you not know that the saints shall judge
the world?. ..Know ye not that we shall
judge angels?" (1 Cor. 6:1-4.) The Greek
word here rendered "judge," is krino, of the
same root as krisis, rendered "judgment" in
Jude 7, and signifies, to govern, to test, as to
mete out to each individual blessings or stripes,
according to the merit of his course when
brought fully into the light of truth, and under
all the blessings of the reign of Christ. Thus
it is seen that it will be part of the work of the
Christ to rule over and direct both human and
angelic sinners— "to judge the world" of fallen
men, now restrained in death, from which
they have been redeemed, and also fallen spirits,
restrained alive until this judgment or trial
of the Great Millennial Day, when the Church under
the headship of her Lord shall try their cause

also, giving everlasting life and favor to those who
shall then prove themselves worthy of it, and
everlasting destruction to those unworthy.

Besides, we find frequent references to a work
Christ is to do in subjecting heavenly or spiritual,
as well as human powers, when the Church
has been selected and the work of judging
and blessing is commenced. For instance, we

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read (Eph. 1:10), "In the dispensation of the
fulness of times, to re-establish [under God's
dominion and law] all things in Christ [the
disordered things] that are in heaven [spiritual]
and on earth [human] in him."— Douay translation.
Again, "In him it hath well pleased
the Father that all fulness should dwell, and
through him to reconcile all things unto himself,
making peace by the blood of his cross,
both as to the things on earth, and the things
in heaven"— earthly and spiritual transgressors.
-Col. l:20.-Douay.

In Eph. 3:8-10, it is shown that the length
and breadth of God's redemptive plan has been
hidden by God until the Gospel age, when the
apostles were commissioned to declare to men
the conditions upon which they might become
sharers with Christ in the execution of God's
loving plans; and the intent is, ultimately, to
have all the heavenly or spiritual beings know,
through the instrumentality of the Church, the
boundless wealth that is in God's great gift —
His Son— and the different methods and steps his
wisdom marked out for all his creatures. We quote
the passage from the Diaglott translation:—

"To me, the very lowest of the saints, was
this favor given— to announce among nations
the glad tidings— the boundless wealth of the
Anointed One: even to enlighten all as to
what is the [method of] administration [or
operation] of that secret [plan] which has
been concealed from the ages by that God who
created all things; in order that now [henceforth]
may be made known to governments
and the authorities in the heavenlies, through
[the instrumentality of] the congregation [the
Church] the much diversified wisdom of God,
according to a plan of the ages," "which he
purposed in Christ Jesus our Lord."

It would appear, then, that God's bountiful
plan and diversified wisdom contains something
of interest to the angels, and, if of interest to
any, of special interest to those confined or
restrained, and awaiting a trial in the judgment
of the great day. They see the saints and seek

to look into things revealed by the Spirit and
Word to these; but in no other way can they
learn of their future, or of what provision has
been made for them in the boundless wealth
and diversified wisdom of God, because it is to
be "made known" "through the Church."

These condemned angels have been learning
much since the first text and sermon;— not only
the lesson of our Lord's obedience and exaltation
(1 Pet. 3:18-20; 1 Tim. 3:16), but also of
his followers; for we read that "we are made a
spectacle both to angels and to men." (1 Cor. 4:9
—Diaglott.) The spectacle and lesson are
to both men and angels for the reason that both
men and angels will shortly be judged by the
Church, and blessed by it, if found obedient
and worthy of life. When the testimony in
due time is given, all things, both in heaven
(the spiritual condition) and on earth (the human),
shall bow to Jehovah's Anointed and
confess him their Lord and Ruler; and those
who refuse obedience to his righteous authority
shall be cut off, as unworthy of life.— Isa. 45:23;
Rom. 14:11; Acts 3:23.

The angels that sinned in the days of Noah
have had a bitter experience since: no doubt

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death would have been preferable in many respects.

Cut off from association with good

angels, and placed in companionship of each

other and Satan, without God and having no

hope, they must have had a terrible experience

with sin's demoralizing effects, while their observation

of mankind, dying on account of sin,

would lead them to surmise that death might

ultimately be their portion also. That such

was the fear of these unclean spirits is evidenced

by the protest of one whom the Lord cast out:

"Art thou come to destroy us?" (Mark 1:24;

Luke 4:34; Matt. 8:29.) But this no more

proves that their suppositions were correct, than

the belief of millions of professed Christians,

that nine-tenths of humanity will be everlastingly

tormented, proves that to be so. The

fact is, we find that Satan, who taught men

thus to blaspheme God's character through misrepresentation

of his plan, was the master and

chief over these cast-down spirits; and evidently

he had misrepresented Jehovah's plan to the

imprisoned spirits as he has to men. He is the

father of lies.

Neither can we forget their respectful conduct
toward our Lord and his apostles, and the
message they delivered; far more respectful indeed

than that of the strictest sect of the Jewish
Church. While the latter scoffed and said, "Is
not this Jesus, the son of Joseph?" (John 6:42),
the former exclaimed, "Thou art the Son
of God." (Mark 3:11.) While the former said,
"Thou hast a devil and art mad," the latter
said, "I know thee who thou art, the holy one
ofGod."-Mark 1:24.

The "legion," which had crazed the Gadarene,
worshiped him, acknowledging him to be
"Son of the Most High God. "--Mark 5:6,7.

While they respected the true, they opposed
the false, saying to some who pretended to exercise
power— "Jesus I know, and Paul I know,
but who are ye? And the man in whom the
evil spirit was, leaped on them and overcame
them."-Acts 19:15.

The Jews and Gentiles beat and stoned the
messengers of God, when they came among
them with the glad tidings of salvation; but

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some of these fallen angels seemed desirous of
spreading the glad tidings. One followed the
apostles, saying, "These men are the servants
of the Most High God, which show unto us [angels
and men] the way of salvation."— Acts 16:17.

THE BASIS OF THEIR HOPE.

But an important question now arises. The
Scriptures show us that man's hope centers in
the fact that a ransom-price was given for our
sins; but what is the basis of hope for these
fallen angels? On what ground can they have
a trial and a hope of everlasting life? Did our
Lord die for them?

We are not so informed: The ransom-sacrifice
was human, a ransom for men. "Verily,"
says Paul, "he took not on him the nature of
angels," etc. (Heb. 2:16.) Furthermore, they
were not under condemnation to death, and
hence have never lost their life in any measure,
and need no ransom from death. It was because
the sentence of death had passed upon men that
a ransom was necessary in order that we might
regain life. Those angels which kept not their
first estate were condemned, not to death, but
to restraint and confinement, until a day of
trial, when God will judge both men and angels
in righteousness by that man whom he hath
ordained. (Acts 17:31.) They are therefore
undergoing their penalty as truly as man is suffering

his, though the penalties be very different
in kind,— "according to the much diversified
wisdom of God."

And yet they had a great interest in our
Lord's sacrifice; for though they were not being
redeemed, bought by the precious blood, as
was man, and did not need to be, not being
under condemnation to death, yet their hope
centered in the power which he should gain
through his exaltation to the divine nature, in
consequence of his obedience even unto death,
to judge and restore them in due time.

Again, if we have a correct view of the matter,
that these angels had been tempted and seduced
by evil men, which had become very
great (Gen. 6:5), we may see how the reconciliation
accomplished by the blood of the cross
for man could apply to and cancel both direct
and indirect guilt, if it resulted from the one
man's disobedience and was not consented
to by the will of the sinner. So that now we
are assured in the words of the Apostle, "It
pleased the Father,. ..having made peace
[propitiation— satisfaction] through the blood
of his cross, by him to reconcile unto himself
all things [out of harmony];. ..whether
things in earth, or things in heaven."—
Col. 1:20.

GOD'S COMPREHENSIVE LAW.

God's wisdom, love and justice decide on
what is best, and that decision is his will or
law. But, strictly speaking, only so much of
God's will as he expresses to his creatures is
law to them. Hence, while his laws never conflict,
they may be more or less fully expressed
on one occasion than on another.

All of God's intelligent creatures are under
instruction, being taught those laws which his
infinite love, wisdom and justice have enacted
for the well-being of all. Though created perfect,
each in his plane of being, yet they all lack
that scope of knowledge and wisdom which belongs
in full measure to the divine nature only.
They all lack experience; hence, in giving them
instruction in the wisdom and propriety of his
laws, it has pleased Jehovah to make an illustration
which would manifest and practically exemplify
his own character and prove to his creatures
the wisdom and righteousness of his laws.

It is evident that the spirit of his law is not
to take advantage of some transgressive slip, occasioned
by lack of experience on the part of

his creatures, but that he intends it to apply to

the thoughts and intents of the hearts. That

this is the real intent of God, we shall see illustrated

by his dealings with those who have from

lack of knowledge become sinners.

His law in full, as we now see it in the light
of his Word, is, "Thou shalt love the Lord
thy God, with all thy heart, mind, soul and
strength," and "thy neighbor as thyself;" and
the penalty attached to the slightest deviation
from that law is, "The soul that sinneth, it
shall die;"— that no being shall be permitted to
live, who, when fully informed of God's righteous
will, and enabled to obey it, shall not conform
thereto; that all such be cut off from life.
But this is as it may be seen now. Once it was
not so clearly expressed, nor so clearly seen.

To fully exemplify this law, God caused man
to be used as an illustration before this extreme
penalty was placed upon the angels. So man
was placed under the extreme penalty of his
law— death; God knew that through inexperience
man would violate that law and come under
its penalty; but he purposed to make an
illustration to all his creatures of the exceeding
sinfulness of sin and its sure consequences,
while at the same time his love and wisdom so
marked out the plan, that mankind, the illustration,
might not suffer loss, but be blessed
by the lesson as learned.

Nor should we forget that God's dealing with
man was perfectly just. He had a right to demand
perfect obedience from a perfect creature;
and the fact that he at first did not inflict death

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upon the angels was a favor toward them; even
as toward man he has displayed his favor also,
though in a different manner— through a ransom,
and Savior, and restitution, and future
trial for life, more favorable than the first, because
of the knowledge of sin and its effects,
meanwhile acquired by experience. This was
a masterly stroke of wise economy on God's
part; for had the death penalty been pronounced
on the angels who sinned, a redeemer of their
own kind would have been necessary for their
recovery; and not only one, but many— one
redeemer for each transgressor; for they were
legion and were individually on trial; and the
requirement of God's law is, Eye for eye, tooth
for tooth, life for life.

Let us briefly view the exhibition of God's
character as displayed in his dealing toward
mankind whom he made a spectacle to angels.

(1 Cor. 4:9.) In so doing, let us guard against
the common error which judges of God's actions
exactly as of our own. Let us remember
that justice, love, wisdom and power, as commonly
displayed by the fallen race, in dealing
with each other, and by human parents with
their children, are far from perfect. In our
first parents those qualities were perfect: they
were in the image of Jehovah; but in our experience,
in consequence of the fall, these qualities
are constantly at war with each other.
Sometimes love has a victory over justice, and
sometimes justice has a victory over love.

But with Jehovah there can be no conflict;
and neither ever gains a victory or ascendancy
over the other. Both are perfect, and work
only in perfect harmony.

Before man was created, the Justice, Wisdom,
Love and Power of God held conference on the
subject, and devised the plan which has since
then been developing. The plan was suggested
by Wisdom and concurred in by the other
attributes; the arrangement and execution of
it being left in Wisdom's hands.

Wisdom designed to have the largest returns
from the experience of man, and the most valuable
illustration of God's character to all his
creatures, on every plane of being. Accordingly
Wisdom said, Let the man come under the
control of Justice, Love and Power, separately,
that the force and operation of each may be the
more forcibly illustrated. Let Justice first have
complete control, let men be dealt with by the
strict law, "Thou shalt not"—. "In the
day that thou dost. ..dying thou shalt die."
And it was so.

Man, inexperienced and unused to self-control
and liberty, violated the law, and experienced
the full weight of Justice, as Wisdom had
foreseen and prepared for.

The lesson under Justice has been long and
severe, but the lesson must be thorough, so that

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it shall never need repeating. Men and angels
must learn that Justice is relentless, irrevocable
and unalterable. Then, too, before it could be
realized that the remedy for man lay only in
Jehovah and nowhere else, an opportunity was
offered for the trial of other methods for man's
recovery. First, the angels were given rulership
(during the age before the flood), and
made a miserable failure; for, while man became
more and more corrupt himself, his evil influence
led to the fall of some of those who attempted

his assistance— "those angels which
kept not their first estate."

With the deluge that order of affairs passed
away. Then, under the Law Covenant, given
to one selected nation, another and different
opportunity was presented, to prove to man that
even if God should cancel all enmity, or resentment,
and receive the world into covenant relations,
they would require a Restorer, so that
they could continue in harmony with God, even
after being forgiven. Hence sacrifices and
offerings for sin were instituted, and God treated
that nation as though original sin and guilt
had been removed, and then placed them under
laws to prove to them, to us and to all, their inability
(as degenerate creatures) to keep his law without
a restitution to perfection— to his likeness.

Meanwhile Love stood ready to manifest itself
at the moment Wisdom should give the
word. Love would have done so at once, but
for two reasons: First, it could not oppose or
interfere with the action of Justice in condemning
man and delivering him over for the execution
of the prescribed penalty. Second: though
Love might have acknowledged Justice and approved
its action by promptly providing a ransom
(an equivalent price), Wisdom objected
and did not permit this course at that time, because
it saw best to make the lesson complete
and thorough.

Hence for over four thousand years Love was
not permitted to manifest itself, and might only
speak in shadowy sacrifices and ceremonies,
and more or less obscure promises. But, finally,
when the right time had come, "in due time,"
"in the fulness of time," Wisdom gave the
word, and Love began to manifest itself for
man's relief. The first act was to produce a
perfect and sinless man to be a suitable "ransom
for all:" one not under the Adamic curse
—who would lay down his life for the race, and
whose sacrifice would meet all the requirements
of Justice, and therefore be acceptable as a
ransom and propitiation for man's sins. And
Love's great exhibition was seen in the gift of
the grandest and greatest and first of all God's

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creation, who stooped and became man, to redeem
men: and "they called his name Jesus."

"Ah!" says one who judges by his own feelings,
"Now comes Love's victory over Justice. We
shall see that God is more loving than severe."

But not so; God is not more loving than
severely just: he is perfect in both respects.

It will be indeed a victory for Love, but not

over Justice. It will be much grander than that.

It will prove a victory for both Justice and

Love; for it will be gained by Love's paying

the price demanded by Justice— a ransom, "an

equivalent price." (1 Tim. 2:4-6.) The love

of God, so long veiled from sight, was manifested

in the gift of his Son to be our Redeemer

and Savior. The record is: "Herein is love,

not that we loved God, but that he loved us

and sent his Son to be the propitiation [satisfaction

or appeasement] for our sins." "In this

was manifested the love of God toward us, because

that God sent his only begotten Son into

the world, that we might live through him."

When Love had ransomed man, and was
ready to reveal itself by restoring the willing
and obedient of mankind to perfection and
harmony with God, Wisdom postponed this on
the ground that a further development of the
plan would ultimately enhance Love's glory,
and perfect the work: that an interlude (the
Gospel age) must occur in which should be selected
some from among the redeemed, some
sharers in Christ's sufferings and reproach, who
should be counted worthy to share his glory
and to be his associates in the execution of
Love's triumph in "the restitution of all things
spoken by the mouth of all the holy prophets."

Long and faithfully has Love labored; but
all her labor will yet be lost, unless in due time
Wisdom shall commission Power to do its special
part in the great plan.

Power thus far has stood in the background,
doing nothing directly in man's relief, save in
the resurrection of our Lord, and in the miracles
which shadowed forth its coming work.

Now, we are living in the day when Power
begins to act, not in opposition to Justice, but
in harmony with Wisdom, Justice and Love.
Oh, blessed day! The Lamb that was slain and
who redeemed us by his blood is now invested
with Power to bless all whom he bought; and
he is now about taking unto himself his great
power, and shall reign until he has subdued all
enemies.— Rev. 20:6; 1 Cor. 15:25.

God has chosen the plan which most fully
and grandly exemplifies his unalterable justice,
and exhibits the exceeding riches of his grace
—his love; and in the restoration of man ("all
who come to the Father by him") from destruction,
from death, to perfection and life,
will God's power be illustrated far more forcibly
than even in man's creation. And as men
and angels come to recognize the full fruition
of God's plan in the ages to come, will they

not with one consent exclaim with our brother
and Apostle Paul, as he caught a glimpse of it:
"O the depth of the riches both of the wisdom
and knowledge of God! how unsearchable
are his judgments, and his ways past finding
out! For who hath known the mind [plan] of
the Lord? or who hath been his counsellor?
...Because out of him, and through him,
and for him are all things. To him be the
glory for ever."— Rom. 1 1:33-36.

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THE DIVERSIFIED WISDOM OF GOD.

"The much diversified wisdom of God"
(Eph. 3:10— Diaglott) pursued one course with
reference to the angels, not delivering the latter
over to justice under the extreme penalty of the
law, but pronouncing a lesser penalty until they
should learn of evil and its consequences from
the "spectacle" furnished them in mankind.

But the result of Wisdom's course in either
case is the same. The angels being perfect,
and having had an example of the extreme penalty
of the law, will be able to conform to God's
law when again offered the opportunity, and
doubtless many of them will be glad to do so.
Man, who experienced the extreme penalty of
the law, will also be able to appreciate forever
good and evil, and, if he will, to choose that
which is good, while both, in the event of
non-conformity to God's will and a persistence
in an evil course, will then be liable to
the extreme penalty— the Second Death. Those
counted worthy of everlasting life will then, as
God does, love righteousness because it is good,
and hate unrighteousness because it is evil.

Though the experience of angels might at
first appear less severe than man's, yet when it
is remembered that man's dying experience was
limited to an average of three-score years and
ten, while the angels who sinned experienced
over four thousand years of living restraint under
Satan's rule, it will generally be conceded that
their experience was not less severe than man's.

In view of the great work to be accomplished,
how necessary is the elevation of the Christ
(Head and body) to the divine nature, since
his mission is to govern, direct and bring to
perfection "whosoever will," both of spiritual
and human beings. And does not the selection
of this class, made different from both angels
and men— of the divine nature— illustrate yet

further the much diversified wisdom of God,
whereby he is able to work all things according
to the counsel of his own will? Verily it does!

page 239

STUDIES IN THE NEW TESTAMENT.

--INTERNATIONAL S.S. LESSONS.-

SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.

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THE FLIGHT INTO EGYPT.

III. QUAR., LESSON IV., JULY 22, MATT. 2:13-23.

Golden Text— "The Lord shall preserve thy going
out and thy coming in."— Psa. 121:8.

There are five points in this lesson worthy
of special notice; viz., (1) The foresight
and providence of God. His fore-knowledge
is past our comprehension: the finite
cannot fathom the depths of the infinite
mind. But it is our privilege to know the
comforting fact that Jehovah's knowledge
and wisdom are superior to all the
exigencies of his universal empire; and
that the wrath of man and of all the combined
powers of darkness cannot in the
slightest degree frustrate the divine plan.
The same power that was able to transform
the spiritual Son of God to the human
nature was able also to protect him against
all opposers, from helpless infancy up to
the appointed time of his sacrifice for the
world's redemption.

(2) We note again the ministry of angels
—"Are they not all ministering spirits sent
forth to minister for them who shall be heirs
of salvation?" (Heb. 1:14.) Yes; and gladly
are they ready for any service.— 1 Pet. 1:12.

(3) The faith and prompt obedience of
Joseph and Mary to the warning and counsel
of the angel of the Lord is notable. They

did not hesitate nor question, but immediately

acted upon the command of the Lord;

and his blessing and protection went with

them, both in departing for Egypt and in

returning to Palestine. In seeking to avoid

the power of the new king Archelaus

(Herod's son and successor, who even surpassed

his father in oppression, cruelty,

egotism and sensuality) and going to Nazareth

instead of to Bethlehem which was

near to Jerusalem, Joseph and Mary did not

disregard the Lord's directions which were

to go into the land of Israel— in any part

of which they might settle.

(4) In the circumstances here recorded
we see the fulfilment of several prophecies
—viz., (a) "Out of Egypt have I called my
Son." This, like many other prophecies,
was one of double significance, applying
originally to the exodus of Israel from the
bondage of Egypt (Hos. 11:1; Exod. 4:22,23),
and subsequently to the return of the

infant Son of God from Egypt after Herod

was dead. (Matt. 2:15.) And on a still larger

scale Egypt represents the world, and

Christ and the entire Church of God are the

called-out promised seed, (b) The circumstances

which led to the settlement

in Nazareth thereby led to the fulfilment of

the prophecy of Matt. 2:23, "He shall be

called a Nazarene." (c) The slaughter of

the infants in Bethlehem was also prophetically

mentioned. See Jer. 31:15; Matt. 2:17,18.

It should be remembered, however,

that in these cases the events were not made

to fit the prophecies; but the prophecies

were made to foretell the events, and become

indications of the foreknowledge of God.

(5) It is also worthy of notice that in protecting
the infant Redeemer God's course

did not interfere with the existing order of
things. Although all power was in his
hand, he did not strike Herod dead, nor
overturn nor interfere with his authority and
power. The time for such radical measures
had not yet come. The lease of power had
been granted to the kingdoms of this world

R1682: page 239

until the "Times of the Gentiles" should

be fulfilled; i.e., until A. D. 1915. Consequently,

they must (according to his plan)

be permitted to take their own course for

good or for evil, except in so far as their

actions would interfere with the divine

plan. And in such cases God always either
overrules or prevents them.

In the case here mentioned God interfered
only so far as to protect his Son in
whom the plan of salvation centered. But
when the appointed time came for the sacrifice
of that Son for the redemption of the
world, then the rulers of darkness of this
world had their way. They were then permitted
to crucify the Son of God, because
for this purpose came he into the world—
to give his life a ransom for many; and because
his hour was come.— Matt. 20:28;
John 2:4; 7:6; Luke 22:53.

The weeping and lamentation for the
slaughtered infants who did not escape the
wrath of the king, was but another note of
the long wail of distress of the groaning
creation, of which the Lord has not been
unmindful, but which his far-sighted wisdom
permits for wise and benevolent ends,
until "the times of restitution of all things."

R1682: page 240

The promise of the Golden Text) has special
reference to the spiritual life of the
Lord's consecrated people— spiritual Israel.
As new creatures they are always safe in
God's keeping, while they abide in Christ.

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THE YOUTH OF JESUS.

III. QUAR., LESSON V., JULY 29, LUKE 2:40-52.

Golden Text— "And Jesus increased in wisdom and
stature, and in favor with God and man."— Luke 2:52.

In this incident of the early life of Jesus
we catch a glimpse of the rapid development
of perfect humanity. "The [perfect] child
grew and waxed strong* [physically and
intellectually], filled with wisdom; and the
grace of God was upon him." His humble
birth gave him none of the advantages of
education or social culture, yet even at the
age of twelve years all that heard him in
conversation with the matured and learned
doctors of the law in the temple were
astonished at his understanding and answers.
(Verse 47.) And later, when he
taught in the synagogues, the astonished

people said, "Whence hath this man this

wisdom and these mighty works? Is not

this the carpenter's son? is not his mother

Mary? and his brethren. ..and his sisters,

are they not all with us? Whence

then hath this man all these things?" (Matt. 13:54-56.)

"And all... wondered at

the gracious words that proceeded out his

mouth." (Luke 4:22.) "And the Jews marvelled

saying, How knoweth this man letters,

having never learned?" (John 7:15.)

And others said, "Never man spake like this

man."— John 7:46.

At the tender age of twelve he was intellectually
more than a match for the mature
and learned doctors; and he did not assume
to be a teacher, but with becoming modesty
he heard and asked questions— questions,
however, so keen and penetrating as to indicate
a very superior comprehension of the
law and the prophets. As a perfect human
being his mind was active and strong,
his reasoning powers were astute, his perceptives
awake to every educating influence
with which he came in contact, his moral
perceptions always discarding every thing
that was evil, and his memory treasuring
up all that was worthy of a place in his
mind. Thus he grew and waxed strong and
was filled with wisdom.

Joseph and Mary were, of course, unable
to measure the breadth and capacity of such
a mind, or to realize that at such an early
age their child was developed so far beyond
his years. But, having some appreciation
of it, they did not give themselves
special concern as to his whereabouts all
the time of their stay in Jerusalem. They
even started home and had gone a day's
journey supposing that he was with friends
in the company. Finding their mistake,
they spent another day returning, and a
third in searching for him, and finally found
him in the temple earnestly studying the
law and the prophets in the midst of the
learned doctors.

To their solicitous inquiry as to why he
had thus dealt with them, his somewhat
surprised answer was, "How is it that ye
sought me? wist ye not that I must be
about my Father's business?" He evidently
thought they understood him better than
they did. But "they understood not the
saying which he spake unto them." (Verses 48-50.)
They probably had never told him
of his wonderful origin, and that Joseph

was only his reputed father. How then

could he know? thought they. The fact

was that the mystery of his incarnation was

incomprehensible to them. They did not

know of the previous spiritual existence of

this wonderful Son of God that he was now

made flesh. They only knew him as the

promised Seed of Abraham. But he knew;

for as he grew and developed on the human

plane of existence, memory carried him

back to the glory that he had with the Father

before the world was (John 17:5), so

that he knew who he was and whence he

came (John 8:58,14), and that he came to accomplish

his Father's business. He seemed

somewhat surprised that Joseph and Mary

did not more fully comprehend him; but

since they did not, he meekly conformed to

their ideas and was subject to them until

he reached the years generally recognized

as the years of maturity or manhood.

"And Jesus increased in wisdom and stature
and in favor with God and man."
(Verse 52.) Though the wisdom of twelve
years surpassed that of the sages among men,
neither his mind nor his body had yet reached
full development. And not until he was a
fully developed man was he suitable to the
purpose for which he had been called. Not
until he attained the age of thirty was he
the full grown man ready for sacrifice.—
1 Chron. 23:3; Num. 4:3; Heb. 10:5-9.

*Sinaitic and Vatican MSS. omit the words, "in spirit.

page 242

ZION'S WATCH TOWER

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED TWICE A MONTH.

TOWER PUBLISHING COMPANY,

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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.

R1683 : page 242

"GO LABOR ON: SPEND AND BE SPENT."

Two have written that they feel discouraged
because unable to do labor in the harvest field
as colporteurs. They seem to feel that if not
colporteurs they are not overcomers. This is a
serious mistake; and since others may feel similarly,
we reply publicly, although we have
stated the same things in substance in previous
TOWERS.

While the colporteur work is one of the best
means of serving the truth, it is by no means
the only one. If you have not the needful
strength for travel, or if you have a large family
dependent on you for support, or if you have
not the gifts necessary to success in that work,
you may know that it is not your work. Then
look about you, while you pray the Lord to

show you what you can do—most to his praise,
most in the service of his truth, most to the
blessing of his people.

However humble your talents may be, rest
assured they will be accepted if presented in
the name and merit and love of Christ. But be
assured that you have at least one talent, else
you would not have been granted an acquaintance
with the truth. Be assured, too, that
whatever the number of your talents, they
must be used— must not be buried in pleasure or
business or work of an earthly, selfish sort. If
you do not use your talents (whatever they may
be), it will be a proof of your lack of love, and
hence a proof of your unworthiness to be one
of the Lord's "little flock," all of whom will
be so full of love for him and his that to sacrifice
earthly good things in his service will be a
part of their chiefest joy. And surely these are
objects to draw upon our love and service,
always and everywhere;— the Church of Christ
in general, excepting only the "goats" and
"wolves," are fainting for the true bread and
the true water of life— truth. Under such conditions,
while God's children are striving for
what we can give, to be idle or pleasure-seeking
would be almost criminal,— surely loveless.

So, then, if you cannot do one thing, be all
the more diligent to do another. Tracts can
be distributed, and it needs just such as yourself
to hand them out effectively with perhaps
"a word in season," in the evenings, or on
Sundays,— in the cars, in the hotels and on the
street corners. The brethren and sisters in
Cleveland have distributed thirty-five thousand
(35,000) tracts during the past month, and the
results are showing favorably. Turn to your
TOWER for May last and read again our suggestions—
"Fervent in spirit, serving the Lord."—
Page 140.

ALLEGHENY CHURCH MEETINGS.

Our meetings are held in Bible House Chapel, Arch St.,
Allegheny, Pa. Readers and friends will be warmly welcomed.
Preaching every Sunday at 3:30 P.M.

R1683 : page 243

VOL. XV. AUGUST 1, 1894. NO. 15.

IS DEATH A PENALTY OR A CONSEQUENCE?

WE are requested to harmonize the statement
of 1 Cor. 15:56, "The sting of death is
sin, and the strength of sin is the law," with
the statement of Heb. 2:14, "Him that hath
the power of death, that is the devil." And the
further question is asked,— "Are we to consider
death a penalty for the infraction of the divine
law, or as a natural result of disease contracted
by disobedience to the divine commands?"

We will answer the question first, and then
consider the harmony of the Scriptures cited.

We may properly consider death from both
of these standpoints: it does not come now as
an individual sentence from God, a penalty for
personal disobedience; for not only do criminals
and malicious persons die, but also saints and
prattling babes: it is now a result of disease inherited
and transmitted from one generation to
another, under generally prevailing conditions.
But, looking back to Eden, we can see that matters
were different there: disease was unknown
until, as an element of death, it was incurred, not
from the eating of some poisonous substance in
the fruit of the forbidden tree (for all the trees of
the garden were trees of life), but as the curse or
penalty for transgressing the divine law. That
the penalty did not come as the result of a poison
from the tree is evident, and that God specially
forced Adam and Eve into conditions productive
of disease and death is also evident from
the record,— that God drove them out of the
garden and away from the trees (literally, grove
or orchard) of life into the unfit wilderness,
outside the prepared garden, where, lacking
suitable sustenance, gradually dying, they died.

The proper view of the question then is this.
Adam, created in God's moral likeness and
surrounded by his favors, transgressed his Creator's
law knowingly, and without any just provocation,
and suffered the penalty of his transgression
—death. But, as he died slowly, he
begat children who, although not put on trial
as he had been, and hence not sentenced by
God as Adam was, died nevertheless, because
they had inherited from Adam a diseased or
dying organism. And thus it has been ever
since, and is now. As the Apostle declares, it
was "by one man's disobedience [that] sin
entered the world, and death as a result of sin.
As all inherit sinful weaknesses and tendencies
through Adam, so they also inherit death, the
penalty of sin, through him. A father can bequeath
to his children no rights, privileges or
conditions that he does not possess at the time
of their conception.

Coming now to the Scriptures cited, we remark
that, so far from being in conflict, these
passages corroborate and expound each other.
Sin is the poisonous sting which has blighted
and killed our race. Not that the sin committed
(the fruit eaten) would of itself have had
this effect: the strength or power to kill lay
not in the fruit,— "the strength [or power] of
sin was the law," whose vengeance or penalty
the sin brought upon the sinner. And Satan,
the tempter, by starting sin amongst men,
brought all under the sentence of divine law,—
under the power of death. And since he is the

R1683: page 244

father of sin, and thus of sinners, the power or
strength or weight of sin may be said to be his
power or influence. And Satan's power of death
continues steadily; for, by reason of man's
weakness, through the fall, Satan can the more
easily delude and beguile into deeper degradation;
and thus by the increase of the disease of
sin the power of death increases, swallowing up
the human family more and more rapidly.

But in a still more particular way Satan has
the power of death. When God had created
man in his own image, with the divine law
interwoven as a part of his being and nature,
he made him ruler or king over earth, as his
representative, and left matters in that way to
take their course: as the Scriptures express it,
God "rested from all his work." He did not
interfere, even when man by reason of sin, disease
and death became incapable of properly
ruling the empire committed to his care. God
had foreseen that man, in the abuse of his liberty,
would become a servant of sin and Satan,
and that in consequence not only man himself,
and the lower animals, would suffer from lack
of proper discipline and direction, but that the
entire course of nature would become deranged;
—and God arranged his plans accordingly;—
to let men and angels see to the full the result
of disobedience, and then, in due time, still
"resting" so far as personal influence is concerned,
to raise up Christ, who, first as Redeemer
of "that which was lost," and during the Millennial
reign as Restorer of all the willingly
obedient, should bring order out of the chaos of
sin and death which Satan's power would effect.

What powers of mind and body the first man
enjoyed, at the time God created him in his
own image and pronounced him "very good,"
we cannot well judge by looking at the generally
degraded race,— whose fall to such depths

of ignorance, misery and depravity St. Paul
explains in Rom. 1:18,21-29. Even the most
intelligent of the human species give but a slight
conception of what human perfection would be,
—in the image and likeness of God and "very
good" in his estimation;— for we know that
even the best at present are accounted of God
acceptable only through the atonement made by
the death of his Son as our ransom-price.

Even the prodigies of manhood sometimes
encountered,— musical prodigies, poetic prodigies,
mathematical prodigies, oratorical prodigies,
memorizing prodigies, mind-reading and
mesmeric prodigies, who can exercise a mental
power over the brute creation as well as amongst
men;— none of these, nor even all of these
brilliant powers if imagined as belonging to one
person, can give us a correct concept of the
perfect man, as he was before sin marred the
likeness of God in him, and as he will be after
all the traces of sin have been blotted out by
the Great Physician, who, during the "times of
restitution" (Acts 3:19-21), will restore all that
"was lost" (Luke 19:10), to all who will receive
it upon God's terms,— the New Covenant.

We think it reasonable to conclude that as
the length of human life was greatly shortened,
evidently by the changed physical conditions
of the earth, after the Deluge, so his mentality
suffered correspondingly at the same time, and
from the same causes. And all that we know
of man, aside from the meager records of Genesis,
belongs to this period of his degradation

R1684: page 244

since that flood. The great down-pour of
waters from the North pole, with its glaciers
which cut great valleys, which can still be
traced in the hills, evidently swept into the
ocean, and into oblivion, all that would have
been to us evidences of the wisdom and skill of
our race as exercised before the flood of Noah's
day— not only noted in Genesis, but confirmed
by our Lord and the apostles, as well as by the
most ancient histories of various ancient peoples.
Yet even the ruins of Syria and Egypt impress
us with the ability and knowledge and skill of the
race, a thousand years after the deluge. We fain
would know the secret of some of their "lost
arts," even in this boasted nineteenth century.

SATAN'S USURPATION OF MAN'S EMPIRE.

But what has all this to do with Satan and
his power of death? Very much. It is the
period since the deluge that in Scripture is
termed, "this present evil world [—or the
present epoch of disaster and trouble]." (See
Gal. 1:4; compare 2 Pet. 3:6,7.) And it is
of "this present evil world," or this disastrous
epoch and condition, that Satan is declared to

R1684: page 245

be the prince or ruler. He is the ruler or
"prince of this world," as Christ is to be the
ruler and prince of peace and blessings in "the
world to come."

As Christ, the Prince of Peace, will bring in
everlasting righteousness and blessing, by restoring
all things to proper order, and subjection
to the divine will and arrangement, it is
but reasonable to suppose that Satan has had
much to do with bringing about the disorder,
evils and calamities of "this present evil world;"
—by the misuse of knowledge and powers, in a
spirit of devilishness.

Satan, the prince of this present evil world, or
epoch of trouble, is also "the prince of the
power of the air" (Eph. 2:2), both the literal
and the symbolic air. He is the prince of
earth's religious systems, sometimes in symbol
represented by the "heavens" or the "air"
powers. They all, from fetish and devil worship,
up through the various heathen philosophies
or religions, show signs of his supervision
in their formation. He recognizes man's native
religious tendencies, and by partially satisfying
them prevents, as far as possible, escape
from his slavery into the liberty of sons of God,
wherewith the gospel of Christ would make all
free from his bondage under ignorance, superstition,
sin and death. The Apostle refers to
this policy on Satan's part, saying,— "The God
of this world hath blinded the minds of them that
believe not [by supplying them with false religions],
lest the light of the glorious gospel of Christ
...should shine unto them."— 2 Cor. 4:4.

Not only does Satan rule thus in false, heathen
religions, but amongst Christian believers also
he is a prince or ruler to a far greater extent
than is supposed; for in proportion as the minds
of men become enlightened, by glimpses of the
divine character and plan revealed in the gospel
of Christ, Satan is on the alert to mislead them
with vain philosophies and sciences falsely so
called; and equally ready to give visions of heaven
and hell and mixed interpretations of Scripture,
to a Swedenborg, or to lead the new school of

thought in the theory of evolution, to the discarding
of the Bible as a relic of barbarism and ignorance
—or to speak through Spiritualist mediums,
and personate the dead and mislead the living,—
or to lead the Mormons to a peculiar interpretation
of Scripture to their own blinding,— or to
open schools of Christian Science and Theosophy,
and do wonderful works in the name of a
Christ of their own theory, but not in the name
of Jesus, the Christ of God and the Redeemer
of men,— or to mislead others, who have gotten
their eyes wide open, into the belief that all
men will be saved everlastingly, and that they
did not fall, and therefore needed no ransom,
and that Christ was merely a good example, and
that men are blest and brought nigh to God
not "by the blood of the cross," but by the
figurative blood of the sinner's sins, killed or
destroyed by himself.

Thus, as an "angel of light," clothed in light,
Satan shows himself to those who have caught
glimpses of the great Light, the true Light, the
Light of Life, that yet shall enlighten "every
man that cometh into the world." What wonder
that many are fearful of the light, and love
rather the fancied security of the dark past, and
of unreason. But to thus frighten some away
from the light of present truth serves Satan's
purposes just as well as to ensnare and mislead
by his glaring, false lights. Truly, the only
safe condition for any who would be true
"sheep" is to be intimately acquainted with
the true Shepherd— his spirit and his word.
"My sheep hear my voice, and they follow me.
A stranger they will not follow, for they know
not the voice of strangers."

Thus seen, Satan is indeed the prince of the
air, the present heavens— ecclesiasticism, both
heathen and nominal Christian— and only the
Lord's "little flock" are kept, so that the
"wicked one toucheth them not."— 1 John 5:18.

But in another sense Satan is prince of the
air power,— literally. When Job was given into
his hand to be tried, he manifested his power
of death. He caused fire to fall from heaven
(probably a bolt of lightning), and destroyed
several of Job's servants and his sheep. He
caused a great wind (a cyclone or tornado) to
come upon Job's house, and thus killed Job's
sons and daughters.

Satan's object evidently was, to make Job
suppose that God caused those calamities, and
to thus cause Job to feel bitter and resentful

R1684: page 246

against God, and to "curse God and die;" or

to shake his faith in there being any God. Indeed,

that such was Satan's object is implied in

the narrative; and Job's friends, although God-fearing

men, were deceived into this view, and

tried for days to convince Job that his afflictions

were the work of the Lord. But of Job

it is written, "In all this Job sinned not, nor

charged God foolishly [with being the author

of his calamities.]"— Job 1:22.

Again, notice that when our Lord and his
disciples were in the little boat on the Sea of
Galilee, and our Lord asleep, a storm suddenly
arose, which palled the hearts of those old and
expert fishermen accustomed to storms, until
they awakened the Master, saying, Lord, save
us; we perish! We cannot presume that, if the
Heavenly Father had willed or caused that
storm, our Lord Jesus would have commanded
it to subside, or that it would have obeyed him.
On the contrary, rather, we may suppose that
the same Satan who used his power against Job's
household sought to destroy the Lord and the
infant Church. But that Satan had no power
over the life of Christ, until "his hour was come,"
is evident from our Lord's words upon this occasion
— "O ye of little faith, why are ye fearful?"

We would not be understood to question
God's ability to cause storms, cyclones, etc.;
but from our Lord's teachings we know that
such would not be his spirit: for when the disciples
were incensed against the Samaritans who
did not welcome the Redeemer and asked, "Lord,
wilt thou that we command fire to come down
from heaven and consume them?" our Lord's
answer was, "Ye know not what spirit ye are of
[—your spirit is not mine, nor the Father's]."

Remembering the Deluge and the destruction
of Sodom, we can only understand, in the light
of the account in Job, that God may at times
use storms and fires as his servants to execute
his decrees against the wicked; or that Satan is
ever ready as an executioner, taking pleasure in
evil, to destroy life whenever permitted to do so.

In thinking of how Satan has the power of
death, let us not forget that in healing the diseases
of the people, at his first advent, our Lord
expressly stated that they were "afflicted of [or
by] the devil." If God had directly caused
the diseases, our Redeemer in healing the sick
would have been opposing the Father, and not
doing his will. Since disease is death at work,
devouring the sick, to have the power of disease
is to have the power of death.

Satan is permitted to have such a power of
disease and death because of sin;— because men

are under the divine and just sentence of death,
as culprits. The Scriptures represent that mankind
has sold itself under Sin and death, and to
him that has this power, Satan. The Church-
all truly consecrated and faithful believers— are
reckoned as having escaped from the condemnation
of the world and from the power and dominion
of its prince, so that he toucheth them
not, or has no power over them,— so long as
they abide in Christ. Such, the Redeemer
makes free from the law of sin and death and
from the power of Satan. And although they
die, their death is in no sense under Satan's
power;— as Job's was not and as our Lord's was
not. Their death is separate from that of the
world, and is not even counted as being a share
in the Adamic death, but, as though having
been lifted out of that condemnation, and out
of that death, over which Satan has power,
theirs is reckoned to be a sacrificial death;— a
part and share of Christ's death; "dead with
him," and not with Adam.

But "the whole world lieth under [control of]
the Wicked One," Satan (1 John 5:19), and
over them he has "the power of death"— including
disease— subject no doubt to some divine
regulations; but just what his limitations
are we may not clearly distinguish. But he can
have no power over God's people, except by
special divine permission; and in such cases
the Lord stands pledged to his own, that all
things which he permits will work for their ultimate
advantage, if they abide faithful to their
covenant with him in Christ.

These can, therefore, rejoice always, and in
every thing give thanks; for the Lord is their
Shepherd.

"Our times are in thy hand;
Our God we wish them there;

R1685: page 246

Our life, our friends, our soul, we leave
Entirely to thy care.

"Our times are in thy hand,
Whatever they may be;

R1685: page 247

Pleasing or painful, dark or bright,
As best may seem to thee.

"Our times are in thy hand;

Why have we doubts or fears?

Our Father's hand will never cause
His children needless tears."

SATAN'S KNOWLEDGE AND POWER
INCREASING.

The foregoing being true, it seems more than
possible, yes, probable, that Satan's power for
evil and death finds exercise in the development
of new diseases which for a time successfully
baffle the skill of all except Satan's own physicians,
—Christian Scientists, etc. Medical science
has within recent years reached the conclusion
that the majority of infectious diseases
are the result of poisoning communicated sometimes
through the air, and sometimes through
the food, in the form of animal life, so small as
to be indistinguishable except with powerful
microscopes;— long-shaped, it would require
nine thousand laid lengthwise to equal an inch.
These disease-producing little animals breed by
the millions in a few hours, carrying disease
wherever they go, and are known as Bacteria.

The same principles apply to the numerous
insects, worms and beetles which plague the
farmers: new ones are continually appearing.

Knowing that God is resting from his creative
work, since the creation of man, we are bound
to attribute these new creations to some other
source. Satan is wise, and no doubt merely
takes advantage of natural laws in the propagation
of the evils mentioned; and no doubt if
mankind possessed the powers with which his
Creator endowed him, when he gave him dominion
over every creature, he would have
equal knowledge of the laws governing the start
and propagation of bacteria, and could use his
knowledge and powers to prevent such formations
or to destroy them. But man is fallen,
and has "lost" (Luke 19:10) much that he
once possessed: Satan is now his master and
prince; he "now worketh in the children of disobedience;"
under his misrule "the whole creation
groaneth and travaileth in pain together."
Eph. 2:2; Rom. 8:19-23; 1 John 5:19, Diaglott.

Illustrations of this power to create, or rather
to take advantage of laws of nature to cause
rapid propagation amongst, lower forms of life,
are found in the course of Moses and Aaron,
and Jannes and Jambres their opponents, before
the court of Egypt. Under divine direction
God's servants produced myriads of frogs, lice,
flies, etc., turned the river of Egypt to corruption,
caused disease amongst the cattle and a

severe hail and lightning storm, which did great

damage. These we are told were judgments;

but the point we now make is that these were

evidently brought about under some natural

laws, because God has been resting from creative

work and will continue so to do until the

close of the Millennium;— leaving all the restitution

work for Christ to do. "The Father

worketh hitherto, and [now] I work."— Compare

John 5:17; Heb. 4:4,5,10.

Not only so, but Jannes and Jambres, as Satan's
representatives, were able to duplicate
many of the plagues; certainly not by special
divine power,— evidently under Satan's knowledge
of natural laws.-Exod. 7:11,12,22; 8:7.

We may safely assume that Satan's object in
using his "power of death" over his subjects
is not merely to gratify a fiendish delight in
their sufferings; quite probably his special object
is to oppose the true light, which is now
more and more breaking over the world as the
Sun of Righteousness rises into place and influence.
He is still striving to prevent the light
of the knowledge of the goodness of God from
shining into men's hearts and chasing away the
dark shadows of doubt and fear which he has
deeply engraved thereon for centuries by "doctrines
of devils,"— by which he has made God
to appear as mercilessly cruel, unjust and unkind,
and the author of evil,— calamities, diseases,
plagues, storms, etc.

Satan may think that he is unrestrainable,
but we know that "all power in heaven and in
earth" was given unto Christ, when, having
finished his course, he was raised from death
by the Father's power, and highly exalted.

God's foreknowledge saw that if opportunity
were granted to the dead and dying members
of Adam's sinful race, to return to righteousness
and to harmony with God as his children,
some would accept it; and for this foreseen class
the great work of atonement was undertaken;

R1685: page 248

—in order to deliver these prophetically seen

"children" from the power of sin and Satan

and death. But willing to prove to his creatures

that he is no respecter of persons, and that

his dealings are equitable, God adopted a plan

of atonement which would open the door to his

favor, not to his foreseen "children" only, but

to all who died in Adam— "to every creature

under heaven." Hence, the sacrifice of Christ,

while it will benefit only those who become "children'

of God, was not for our sins only, but also

for the whole world. Accordingly we read,

"Forasmuch as the children are partakers of
flesh and blood, he also himself likewise took
part of the same; that through death [as their
substitute or ransom-price before God's law] he
might [legally] destroy him that has the power
of death, that is, the devil; and deliver them
who through fear of death were all their lifetime
subject to bondage."— Heb. 2:14,15.

By that ransom which he gave, by which
God's sentence against the sinner-race was
legally met and paid, once for all, our Lord became
the owner of the race which had by sin
sold itself to Satan and came under his control,
—but without any divine sanction of the transaction.
Christ, the legal purchaser, now holds
the destinies of all men. His purpose, as he
explains it, is the very reverse of Satan's policy.
He will set men free to act for themselves,
by increasing their knowledge,— opening the
sin-blinded eyes of all, to see the goodness
and love and justice of God. Those who then
choose righteousness he will bless and help and
heal,— restoring them to the perfection lost
through Adam. Those who will not hear, obey,
after the knowledge of the Lord fills the whole
earth, will he cut off from among the people-
in the second death. Then Satan, too, he
that for six thousand years has had the power
of death and exercised it so relentlessly, shall
be destroyed.— Acts 3:22,23.

The permission of Satan's policy and power
as "prince of this world," since the ransom-price
was paid, and since all power over men
passed legally into the hands of Christ, is not
from lack of power to destroy Satan and release
his blinded slaves, nor from lack of loving sympathy
and interest in them, but because God's
due time for this world (age) to end, and for the
world (age) to come to begin, has not arrived;
and all of God's dealings are upon lines of strictest
order. God's plan provided a work for Christ
to do before the setting up of his Kingdom,
and the taking to himself of his great power and
beginning his reign. (Rev. 11:17.) That work
was the selection of a faithful "little flock" of
joint-heirs— "the bride, the Lamb's wife."
(Acts 15:14-17.) The Gospel age was needful
for the call, selection and discipline of this class;
and its work will very shortly be completed.

At the close of this Gospel age, and the introduction
of the Millennial age, our Lord in wisdom
has purposed a great time of trouble, which
shall not only be a just recompense upon the
world for sins against light and opportunity,
but also a time of breaking up present imperfect

institutions preparatory to the better ones of

Christ's Kingdom; and the breaking of the

hard hearts of the ungodly— plowing and harrowing

them, and getting ready many (we trust)

for the good seed of righteousness, which the

glorified Church will sow unsparingly during

the Millennium.

As a part of that coming trouble, "such as
was not since there was a nation," in addition
to its financial and social and political and religious
features, we believe that Satan's "power
of death" will be permitted to a remarkable
degree— increasingly and along the lines already
indicated— storms, hail, drouths, pests, disease-germs
and diseases. Building upon the false
doctrines he has already inculcated, he will be
zealous in the exercise of his power of death,
that thus to some he may represent God as a
being of devilish disposition, while to others
the effect may be to destroy all faith in a divine
power. For none, except as instructed out of
the Scriptures respecting the cause and object
of the permission of evil,— calamities, etc.,—
could suppose any reason why God should either
inflict such calamities or permit them to come
upon men from other causes.

And Satan's power of death makes quite possible
his relief from sickness, etc., through
agencies of his choice,— for the purpose of enforcing
their false teachings. This deception
will, we believe, be employed by him more and

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more in the future, and constitute part of the
"strong delusion" which would, "if it were
possible, deceive the very elect." But their
deception will not be possible; because the true
"sheep" know their Shepherd's voice, and
flee from other teachers. This is another sign
of Satan's desperation, and indicates the near
approach of the dissolution of his kingdom and
power of death. So says our Lord, in
Matt. 12:25,26.

Satan, no doubt is permitted to gain increasing
knowledge since 1799 just as with men: and
no doubt like them he takes the credit to himself,
and supposes that he is daily growing wiser;
and that through his wisdom he has a greater
"power of death." Christ, the new King, according

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to the Scriptures will permit Satan to

use his knowledge and powers increasingly, and

thus cause the wrath of Satan to praise him,

and to work out features of his plan; as he so
often has done with the wrath of man.

All who have "escaped" from under this
prince of evil should be earnest in helping
others out of his bondage— fully, completely—
and into the service of the prince of life and
peace and joy everlasting. Oh! what a comfort
to know that, although we wrestle not with
flesh and blood, but with wicked spirits of exalted
influence and power (Eph. 6:12), yet one is on
our side, the Prince of Light, against whom the
Prince of Darkness cannot prevail. How restful
to realize that all things are ours, because we
are Christ's, and Christ is God's; and that all
things shall work together for good to us, because
we love God and are called and have responded,
according to his promise.

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"THE PRINCE OF THIS WORLD."

"The prince of this world cometh, and
hath nothing in me."— John 14:30.

OUR Lord's reference here is to the great adversary
of God and deceiver of men who
for six thousand years past has pursued a course
of systematic opposition to, and defiance of, the
Almighty Jehovah, the great Emperor of the
universe. He is elsewhere called the prince of
the power of the air, and that old serpent which
is the devil and Satan. He is also called Beelzebub,
the prince of devils.— Matt. 12:24.

Every reference to him represents him as an
intelligent being of great power and influence,
and an ambitious leader. Yet in the beginning
of his existence he was pure and perfect, an intelligent
creature of God, created through the
agency of his only begotten Son, without whom
nothing was made that was made.* (John 1:3.)
Previous to his fall into sin he is spoken
of as Lucifer, a morning star (a glorious being
of creation's early morning).

Referring to his fall, the Lord, who declares
that he has no pleasure in the death of him that
falls into sin and the consequent condemnation
to death, says, "How art thou fallen from
heaven, O Lucifer, son of the morning!" Then
he shows that undue ambition was the cause of
his fall, saying, "For thou hast said in thine
heart, Into heaven [the position of power] will

I ascend; above the stars of God [other sons
of the morning] will I exalt my throne; and I
will sit also upon the mount of the assembly in
the farthest end of the north [universal dominion];
I will ascend above the heights of the
clouds; I will be equal to the Most High."—
Isa. 14:12-14. (That this language applies also,
symbolically, to Papacy is entirely proper; for
Papacy is Satan's own work in his own likeness.)

Thus, instead of humbly and thankfully appreciating
the favor of God which brought him
into existence and crowned him with glory
and honor as a bright star of creation's early
morning, and instead of returning due filial
reverence, love and submission to his Creator's
righteous will, Satan cultivated a spirit of
pride; until his rising ambition aspired first to
be a leader and chief of the other stars of the
morning (the position already filled by the only
begotten Son of God-John 1:1-3; Col. 1:15-17),
and finally to rival the Most High himself,
as king of the universe.

How different was the course of him who was
actually above the morning stars, the angelic
sons of creation's morning,— the only begotten
Son of the Father, his honored agent in the

:|:See issue of April 15, '93.

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creation of all things— not only of all the physical
universe, but of all intelligences as well.
Of him we read that, "though being in a form
of God [a mighty one], yet he did not meditate
a usurpation, but [on the contrary] divested
himself [of his glory], taking a bondman's form,
and was made in the likeness of men. And,
being found in fashion as a man, he humbled
himself [yet more], and became obedient unto
death, even the death of the cross."

"Wherefore," says the Apostle [because of
his humility and obedience], "God also hath
highly exalted him, and given him a name which
is above every name, that at the name of Jesus
every knee should bow, both of things in heaven
and things in earth, and things under the earth;
and that every tongue should confess that Jesus
Christ is Lord, to the glory of God the Father."
(Phil. 2:6-1 1— Diaglott.) Thus, in accordance
with a principle which God has laid down-
that he will abase the proud and exalt the humble
(Matt. 23:12; Jas. 4:6)— we see our Lord
Jesus now exalted to the very position to which

Satan through pride and ambition aspired, while
Satan has been degraded, "cut down [or limited]
to the earth" (Isa. 14:12), and sentenced
to final destruction.

Satan evidently had no faith in God's power,
or perhaps in his willingness, to destroy him.
Reasoning from the fact of his long continued
existence, and his unimpaired powers without
any evidence of approaching dissolution, he
concluded that his life could not be terminated.
Consequently his schemes for power and dominion
were deep laid and far reaching, having,
as he supposed, ample time for full development.

His ambitious policy seems to have begun to
take shape immediately after the creation of
man, through whose posterity, as they should
multiply and attain the grand possibilities which
he saw before them, he thought he saw his opportunity
for the gratification of his hopes— for
laying the foundation of his future dominion.
And when he realized the restraint placed upon
him, which limited the sphere of his influence
to the earth, he seems to have determined to
make the most of his opportunities among men.

From the promise of deliverance to mankind
through the coming deliverer, he learned that a
plan was already formed, the intended outcome
of which was to be the triumph of the Son of
God, whom he regarded with jealous hatred as
a mighty rival.

It surely was no part of his original policy to
prostrate the human race in death; and when
to Eve he contradicted the threat of Jehovah,
and declared, "Ye shall not surely die," he
probably believed the lie, having first deceived
himself, as most deceivers do. His object,
seemingly, was to transfer man's allegiance from
God to himself. He would represent God as a
tyrant, curtailing the pleasures and powers of
his creatures that he might have no rivals. And
hence he said to Eve, "God doth know that
in the day ye eat thereof, then your eyes shall
be opened, and ye shall be as gods." Thus too,
Satan would pose as benefactor and liberator of
men as he has often done since. And Satan's
perverted heart may have reached that conclusion
—that God was an ambitious tyrant and he,
Satan, the true friend of liberty and progress.
At all events, the death-penalty pronounced
and executed upon the race was, we believe, an
unlooked-for frustration of his plans. With
this thought in mind, we see a continuation of
the same line of policy, and an effort on the
part of Satan, to outwit the Almighty, in the introduction
of a new element among men, when
some of the angels, under his seductive influence,

were induced to leave their first estate* and to
assume and retain the human form and take to
themselves wives of the daughters of men (Gen. 6:1,2,4;
Jude 6,7), thus imparting a new life
principle to the Adamic stock, the result of
which was a race of "mighty men of renown,"
who, presumably, might live forever. This was
a desperate and masterly stroke of policy; but
again God put forth his power and frustrated
the scheme, destroying with a flood the whole
mongrel race, and preserving only Noah with
his family, who was "perfect in his generation;"
i.e., of pure, unmixed Adamic stock.— Gen. 6:9.
But, nothing daunted, Satan, the defiant rebel,
began his work after the flood among the sons
of Noah, and with varying success has since
pursued his policy among the kingdoms of this
world. And God has not specially interfered,

*See issue of July 15, '94.

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and will not, until the end of this present evil
world, when his time will have come for the
setting up of Christ's Kingdom. Then, he declares,
Satan shall be firmly fettered and imprisoned
for a thousand years. His policy during
the period termed "this present evil world"
—from the flood to the dawn of the Millennium
—has been on the same line of scheming for
power. Ever working in the hearts of the
children of disobedience, he has always kept in
power a majority who were not lovers of God
and righteousness, as the pages of history fully
attest; and, working through the ambitions and
selfishness of men, he has overturned kingdoms
and revolutionized society with reckless indifference
to miseries of men, in establishing his
own dominion as "the prince of this world."

To this our Lord referred when, just previous
to his crucifixion, he said to his disciples,
"Hereafter I will not talk much with you; for
the prince of this world cometh, and hath nothing
in me." All along he had been in the
world, and had been plotting and scheming and
manipulating the affairs of men; but soon he
was to come in the power of his kingdom, which
we have seen to be the counterfeit kingdom of
Christ, which was actually set up in the year
800 of the Christian era under the name of
"The Holy Roman Empire." "Hereafter"—
after his death and resurrection— earth's rightful
prince would have little to say; he would not

interfere with the workings of the mystery of
iniquity; he would permit the prince of this

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world to plot and scheme and develop his plans
for setting up his counterfeit kingdom and doing
what he could to frustrate the plan of Jehovah
for the establishment of Christ's Kingdom.

From the pages of history we see how his
kingdom was set up on a foundation of error,
and how it was established on the basest principles
of unrighteousness, with fire and fagot and
sword and every device of torture wherewith to
crush out truth and righteousness. And on the
other hand, we see with what cunning craft he
has endeavored to ensnare, entrap and lead
astray, or, failing in this, to persecute the embryo
Kingdom of God, the Christian Church,
both the Head, Christ Jesus and all the members
of his body. But when God's time for the
establishment of Christ's Kingdom comes, Satan's
kingdom will be brought to naught as effectually
as was his former purpose at the time of the flood.

And even after the Millennial reign of Christ,
notwithstanding the manifest futility of all his
past endeavors, Satan's ambition, even then,
will lead to an attempt to establish some measure
of authority and influence among men. When,
under the reign of Christ, the resurrection of
the dead and the blessing of all the families of
the earth has been accomplished, Satan will be
loosed. It will be for only a little season (Rev. 20:7,3);
for, his heart remaining unchanged, he
will soon see a new avenue to the success of his
long- cherished ambition, and be inspired with
a fresh hope that his original purpose may yet
be accomplished, and that victory may very
shortly be his. Then he will see not merely a
perfect human pair with power to produce a
mighty race destined to live forever, but a race
restored to life and vigor. His thought will be,
If I can win this mighty race to my standard,
my triumph and exaltation will be speedily accomplished.
Again, therefore, he will figure as
a leader, though, as now, unrecognized by men.
Doubtless the temptation will again rest upon
his old doctrine— that they shall not surely die,
even if they do disregard and oppose the will of
God. And those among men in whom the
goodness of God has not wrought the spirit of
humility and filial submission to his acknowledged
superior wisdom, but, on the contrary,
in whom pride has asserted itself, will easily be
deceived and led into this error of believing
that God either cannot or will not destroy them

in a second death. God will permit Satan to

work for a little season; and no doubt he will

work with all the zeal which a hope of speedy

victory would naturally inspire. But he shall

not succeed beyond the point which God permits

for the final testing of mankind, to prove

who are worthy and who are unworthy of everlasting

life. When this is accomplished, then

will take place the destruction of Satan and all

who follow his leading.

Thus discerning the general policy of our
great adversary, we are enabled the better to
understand his various devices and to discover
his secret workings; and hence we should be

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the better guarded against his influence. In all
his plottings and workings we see the evidence
of an intellectuality which, though like the human,
is far superior to it in power and scope,
and with resources upon which to draw which
are beyond the range of the human powers.
Before the mind's eye, as represented in the
Word of God, he stands out as a great intellectual
giant, with an accumulation of more than
six thousand years of knowledge and experience.
What a mighty foe for poor fallen humanity to
combat, with our present brief experience of
three-score years and ten, and that in a degenerating
and dying condition!

He is full of ambition for self-exaltation,
puffed up with arrogant pride which so over-estimates
his own greatness that he considers
himself worthy of the honor, power and glory
of God who gave him being, and is moved with
merciless and continuous envy and hatred of the
Son of God, as well as of the Heavenly Father
who exalted him; and his whole career is untiringly
devoted to his own ambitions and to
frustration of the divine plans, which he vainly
presumes to accomplish. In the pursuance of
his policy he is utterly reckless of its cost to humanity.
Men in whose hearts he can work are
so many tools in his hand, whom he uses to oppose
the principles of righteousness and truth.
(Eph. 2:2.) For the accomplishment of his
purposes there is no measure of hypocrisy which
he would spurn (2 Cor. 1 1:14), no depth of
iniquity to which he would not descend (John 13:27;
2 Thes. 2:9,10), no measure of cruelty
that he would spare, and no height of folly to
which he would not lead his deluded victims.
He is a hypocrite, a deceiver, a tyrant and a
merciless enemy of all who stand in the way of
his ambitions. Look out for him! He will

dog your steps; he will blind your eyes; he will
stop your ears; he will fetter and hand-cuff and
mentally chain you to his chariot-wheels, if you
beware not of him. He it is who now "has
the dominion of death"— whose power is manifest
throughout the earth among those under
condemnation to death. Here he goes about
as a roaring lion, seeking whom he may devour.
(1 Pet. 5:8.) In the great Papal system, the
most complete representative of his policy, his
lionlike strength has most fully appeared, and
his lionlike jaws have greedily devoured every
interest of his deluded victims, while with the
fires of persecution he has sought to devour in
another sense the faithful few, who, despite his
roaring anathemas, have bravely withstood his
power. But, nevertheless, his days are numbered
and his end is sure; for it is written that
God will destroy him "holding the dominion
of death [not the eternal dominion and glory
and power to which he aspired, but an ignominious
dominion amid sin and death, over poor
fallen humanity], that is, the devil."— Heb. 2:14
-Rotherham; Rom. 16:20; Rev. 20:10.

A clear distinction, however, should be borne
in mind, as between Satan and those angels
that "kept not their first estate." Satan has
sinned wilfully against so great light, and has
so persisted in his evil course, that infinite wisdom
finds no place to do more for him.

As children of God, therefore, in the midst
of Satan's dominion and in opposition to his
power, let us beware "lest Satan should get an
advantage of us [through one or another of the
numerous snares he has set for our feet] ; for we
are not ignorant of his devices." (2 Cor. 2:11.)
"Put on the whole armor of God, that ye may
be able to stand against the wiles of the devil;
for we wrestle not against flesh and blood.
[There are mighty invisible powers under the
leadership of the prince of this world plotting
to accomplish the stumbling of the "feet" of
the body of Christ, and flesh and blood are only
used as tools for that purpose, by the great
adversary], but [we wrestle] against principalities,
against powers, against the rulers of the
darkness of this world, against wicked spirits
in heavenly places [in places of authority and
power." (Eph. 6:11,12, margin.) Yet, if well
armed with the whole armor which God supplies,
and following our Captain's leading, we
are safe; for greater is he that is for us than all
that are against us.

page 252

STUDIES IN THE NEW TESTAMENT.

--INTERNATIONAL S.S. LESSONS.-

SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.

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THE BAPTISM OF JESUS.

III. QUAR., LESSON VI., AUG. 5, MARK 1:1-11.

Golden Text— "Thou art my beloved Son, in whom I
am well pleased."— Mark 1:11.

This lesson presents the subject of baptism
in two different aspects— (1) a baptism
unto repentance; and (2) a baptism unto
entire consecration to the will of God, even
unto death. The first was the baptism which
John preached: the second was that which
our Lord instituted and exemplified. Both
are distinctly referred to in Acts 19:3-5.

The preaching and baptism of John were

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a special call to God's covenant people, Israel

after the flesh, to repent of their sins

and their failure as a nation and as individuals

to live up to their early covenant

with the Lord. (Exod. 19:8.) The stirring

theme of this last and greatest (most honored)

prophet was that the Messiah, the

King, had come; that his Kingdom was at

hand; and that Israel, the chosen people,

whose privilege it was to be the heirs of

Kingdom, should at once prepare their minds

and hearts, repent of their sins and be fully

consecrated to God, that so they might be

counted worthy to inherit the covenant

blessings.

John came to that people in the spirit
and power of Elias— i.e., with the same disposition,
zeal, energy and power of eloquent
persuasion, that characterized the ancient
prophet. Even his dress and abstemious

mode of life were marks of similarity; and
so striking was the resemblance that the
priests and Levites inquired, "Art thou
Elias? Art thou that prophet?" (Mai. 4:5;
Deut. 18:15,18; John 1:21.) But John
replied, "No. ..I am the voice of one
crying in the wilderness, Make straight the
way of the Lord, as said the Prophet Esaias."
-Isa. 40:3; John 1:23-27.

Though John came in the spirit and power
of Elias, and would have fully answered as
the antitype of Elias had he been received
by the Jewish people (Matt. 1 1 : 14), yet he
was not the Elias, the Great Prophet, referred
to by the Prophet Malachi (4:5,6);
for the Lord, foreseeing Israel's rejection of
John's testimony concerning Christ, had in
mind another antitypical Elias, viz., the true
Gospel Church in the flesh, which, in the
spirit and power of Elias, is the forerunner
of the spiritual Christ complete, Head and
body.-See M. DAWN, VOL. II., Chap. viii.

That the Kingdom of Heaven was "at
hand" in John's day, was true, regarding
that Kingdom and its formative or embryo
state— the state in which during the entire
Gospel age it has suffered humiliation and

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violence (Matt. 1 1:12);— but it was reserved
for the Elias (the Church) of to-day to declare
"the Kingdom at hand" in its glory
and power.

John's preaching drew great multitudes of
all classes who confessed their sins and were
baptized; but when later they failed to see
either the King or the Kingdom in earthly
glory, as they had anticipated, they lapsed
into unbelief, only a small remnant heeding
the prophecies of the humiliation of the
Kingdom prior to its exaltation. Hence
but few accepted Christ and became identified
with his cause as prospective heirs with
him of the Kingdom.

With the baptism of Jesus that ordinance
received a new significance. He had no sins
whereof to repent or to symbolically wash
away, but as a perfect man he had something
to offer as a living sacrifice to God.
He had a human nature which he desired
should be completely submitted to the will of
God, even unto death; which complete subjection
was symbolized by his baptism, or
immersion, in water. The baptism in water
was the symbol of his consecration, and the

subsequent anointing with the holy spirit,
outwardly testified by the opening heavens,
the descending dove and the approving
voice, was God's recognition and acceptance
of his sacrifice. (Verses 10,11.) And
the same anointing, the same baptism, is
promised to all who follow in his footprints.
(See Verse 8; 1 John 2:27.) As in the type
(Lev. 8:12; Psa. 133:2), the anointing came
first upon the Head, the High Priest of
our profession, and from him it descends
upon all the members of his body, the
Church.-See THE TABERNACLE SHADOWS,
page 32.

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THE TEMPTATION OF JESUS.

III. QUAR., LESSON VII., AUG. 12, MATT. 4:1-11.

Golden Text— "In all points tempted like as we are,
yet without sin."— Heb. 4:15.

Our Lord's temptation immediately followed
his consecration and baptism, and as
a logical consequence. The temptation came
from Satan, "the prince of this world"
(John 14:30; Luke 4:5,6), who came to our
Lord just as he comes to his followers— as
an angel of light, and with his real character
and purposes cloaked.

VERSE 1. Immediately after his consecration,
being full of the holy spirit, of zeal
to accomplish his appointed mission, our
Lord's most natural and reasonable impulse
(which was truly the leading or prompting
of the holy spirit within him) was to withdraw
in solitude for meditation upon the
sure word of divine law and prophecy, and
for prayer, that thus he might fully comprehend
the purpose of God in sending him
into the world, and gain strength to accomplish
it. For although as a perfect being
our Lord, even as a child of twelve, surprised

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the Doctors of the Law by his wisdom
and perception, yet he could not grasp
the full import of the prophecies and of his
own share in them until after he had been
baptized or anointed with the holy spirit of
God, following his presentation of himself

to God's service.

With the intellectual endowments of a
perfect man it was not necessary that he
should take with him the scroll of the law
and the prophets, when he turned aside into
the wilderness for meditation; for, having
been a student of them from his youth up,
they were all doubtless stored in his perfect
memory. As there he meditated in
solitude upon the law and the prophecies
touching the work before him, carefully
comparing Scripture with Scripture and
reasoning on them, with increasing clearness
and under the influence of the holy spirit,
the divine plan opened up before him, showing
a pathway of humiliation and sacrifice
culminating in death, and accomplishing
almost nothing for the present amelioration
of suffering humanity. Though times and
seasons for the full accomplishment of the
restitution of all things were wisely hidden
from his view (Mark 13:32), as they were
also wisely hidden from the Church's view
until the realization of it was near at hand,
he doubtless foresaw that considerable time
must elapse and that the pathway to that
glorious culmination must necessarily be a
narrow, difficult, and to the eyes of men, an
inglorious one.

Such a realization, when first dawning
on the mind, would naturally bring with it
some measure of disappointment to one
whose sympathetic love and zeal so longed
to lift the load of sin and misery from fallen
humanity. God's appointed time for
blessing was evidently at quite a distance
in the future: his grand designs mature
slowly; and only in the light of their full
accomplishment can the necessity for all
the painful steps thereto be appreciated.
Consequently, until such time the loyal and
obedient sons of God must walk by faith,
and not by sight. This his only begotten
Son did, thus setting us an example that
we should follow in his steps.

The natural craving of the loving, benevolent,
perfect heart of Jesus to lift up and
bless humanity opened a way for Satan to
present a temptation to him which would
verily be a trying one; and he improved the
opportunity, his object being to thwart, if
possible, the divine purpose by turning our
Lord aside from it and absorbing his time
and energies in other pursuits. Accordingly,
his first temptation was that recorded in

VERSES 5,6. A Scripture was brought

to his attention which seemed to imply that

it was God's plan that he should attract attention

to himself, and introduce himself to

the people by leaping from the pinnacle of

the Temple into the valley below, and, by

being preserved from harm, attract the attention

of the people to himself and to the

providence of God over his physical life,

and thus to his acceptance as Israel's King

and Messiah. The suggestion was plausible,

but our Lord saw that such a transgression

of the laws of nature was not probably

God's will; and then he recalled a Scripture

which settled the question as to his

duty,— "Thou shalt not tempt the Lord thy

God." Thus this temptation was ended. He

must serve and trust God— not prove or test

providence by disregarding his clearly understood

laws of nature. It doubtless was

Deut. 6:16 that decided the Lord's course

in this temptation. Although filled with

the spirit, he relied upon what was "written"

for his replies to temptations. And

our Lord's spirit or disposition was far from

that of tempting God with unreasonable

and unnecessary requests: he claimed no

temporal favors— no protection against the

legitimate, natural results of any presumptuous

experiment. Thus, discerning the real

spirit of God's Word by the spirit of God

which was in him, our Lord refused any

misapplication of it, made manifest by its

lack of harmony with its true spirit, intent

or purpose.

Similar temptations have come to thousands
of God's people in the claims of Spiritualism,
Christian Science, etc.; and those
who succumb to them have their reward
in the deceptions of the Adversary who
leads them boldly on from one presumptuous
claim to another, until they are hopelessly
entangled in his ensnaring net. Those
who would escape this snare should meet
it as the Lord met the temptation; for it is
written, "Seek not unto them that peep and
mutter and have familiar spirits,"— i.e., are
spirit mediums.—Lev. 19:31; Isa. 8:19.

Other common forms of this temptation
are: (1) Eating what you know does not
agree with your system and asking God to
bless it and keep you from experiencing its
legitimate effects; (2) otherwise sowing to

R1688: page 255

the flesh and asking God to give a crop of

spiritual blessings; (3) from curiosity or
other motives tampering with things known
to be evils, and expecting blessings to result,
—as, for instance, the reading of literature
which you have proved to be off
the true foundation (the ransom), and praying
God to keep you in the truth. These
are temptings of God's providence, and as
such should be put far away from every
real child of God. "Hearken, and eat ye
that which is good," instead of tempting
God by eating that which is bad and praying
and hoping for blessings from it.

(In reference to the above Scripture—
Psa. 91:11,12— we remark that its proper
application is to the Church, of which Christ
Jesus is the Head and of which his living
saints are the feet. These are the "feet"
now being borne up by God's messengers
of truth lest they stumble in this evil day in
which all others will surely stumble.)

Failing in this attempt to ensnare our
Lord, Satan's next effort was a still more
subtle one—

VERSES 8,9. The power of the kings
and potentates of this present world or
order of things was brought before his mind
with the suggestion that with some maneuvering
and wire-pulling, he, as a perfect
man, and therefore so far superior to all
other men, could soon win his way to a
chief place of power and dominion over
the whole world, which place of power he
could at once begin to utilize for the blessing
of mankind. In this view of the situation
he mentally saw himself in the top of
a very high mountain (kingdom)— an autocratic
emperor having dominion over the
whole world and using his power for the
betterment of the entire race.

That was a suggestion worthy of the consideration
of such a benevolent heart; but
again he stopped to consider how it was
written. "To the law and to the testimony!"
said the prophet; and to the law and to the
testimony he went, impelled by the same
spirit of meekness and obedience that led
to his consecration and baptism, to see if
this suggestion was in harmony with the
plan of God.

R1689: page 255

As he carefully considered it, he found it
was not so— that he was not then to be exalted
among men to power and influence,

but that, on the contrary, he was to be despised

among men, and that they would

turn their faces from him, and not toward

him; that he was to be a man of sorrows

and acquainted with grief. Thus the suggestion

was seen to be out of harmony with

the divine plan, and it was promptly recognized

as a temptation of Satan, who was

again repelled by the "sword of the

spirit, which is the Word of God;" for,

said he: "It is written, Thou shalt worship

the Lord thy God, and him only shalt thou

serve."

He had come to serve the Lord's plan,
and therefore not to accept any suggestions
out of harmony with that plan. He foresaw
that the suggested course would involve
many compromises of truth and righteousness
with evil men then in power in
order to gain the coveted place of power
and influence, just as all office-seekers under
the present order of things have always
found it. They must bow down and do
homage to the "prince of this world" by
the sacrifice of many of the principles of
truth and righteousness in order to be installed
in power. This the Lord would not
do; nor will any of his followers; for, like
him, they will discern the temptation and
say, "Get thee hence, Satan."

This same temptation has been presented
to the Church, the body of Christ, throughout
the entire age; and the result of this
test of her fidelity has been that only a very
small minority of those who nominally constituted
the Church proved to have the spirit
of the Head, which rejected the temptation
and faithfully pursued the narrow way
of the divine appointment. Early in the
Church's history the spirit of the "prince
of this world" offered power and influence
in consideration of the sacrifice of Christian
principles and doctrine; and the masses of
professed Christians accepted the offer, in
consequence of which the great antichristian
systems of nominal Christianity have been
exalted, while the true saints, whose names
are written in heaven (Heb. 12:23), have,
like their Lord, been despised and rejected
of men— men of sorrows and acquainted
with grief; because of their unflinching determination
to worship God and serve him
(his plan) only.

VERSES 3,4. One more temptation awaited
our Lord. During the forty days and
nights of profound meditation and study

and of brave resistance and conquest of
temptation, he seemed to forget the demands
of nature for food; or perhaps the spirit
of sacrifice impelled him to ignore them

R1689: page 256

in the interest of his mental and spiritual

work, his perfect physical constitution permitting

him to endure the privation longer

than other men could. But, not until

afterward— after forty days of fasting— did

he seem to realize the cravings of hunger.

And then there was nothing in the wilderness

to satisfy it. Then came the suggestion

to call in the aid of divine power to

support by miraculous manner the life which

he had consecrated to sacrifice,— by commanding

that the stones be made bread.

This temptation was equivalent to that

which comes also to many of the consecrated

Church— viz., to request of God the

healing of the body and the protection of

the natural life which is consecrated to

death.

Our Lord's reply was, "Man shall not
live by bread alone, but by every word that
proceedeth out of the mouth of God." That
is, our meat and drink should be to do the
will of our God and to finish his work
(John 4:34) at any cost to ourselves; and
to ask to be relieved from the legitimate effects
of such a course would be out of harmony
with the very spirit of sacrifice, which
in the present time is the way to eternal life.

Our Lord had the power to turn the stones
to bread; and later he did turn water into
wine, and, to feed the multitudes, he twice
made food out of nothing— increasing two
fishes and three small loaves into an abundance
for thousands. But these miracles
were an unselfish use of his power. He
never used that power selfishly: to have
done so would have been an avoidance of
his covenant of sacrifice; and such a suggestion
was this temptation.

The same principle attaches to our prayers
and efforts for the sick: they should be
unselfish. We, the consecrated, are not
authorized to call upon divine power for
the healing of our own infirmities. Our
Lord healed the multitudes, but when weary
himself simply sat down and rested. On
the same principle, the Apostle Paul healed
the multitudes, but did not cure himself. He
sent napkins and handkerchiefs to the diseased,

but when the consecrated were sick
he sent none to them. Compare Acts 19:12;
28:7-9; 2 Tim. 4:20; 1 Tim. 5:23 on this
subject. Also see TOWER for July '88. We
have only a few of this number, but we will
lend a copy to anyone requesting it who
will promise to return it after reading.

In consideration of these temptations of
our Lord, we realize how true is the statement
of our Golden Text— that our High
Priest "was in all points tempted like as
we are, yet without sin." He was not
tempted like the world— to godlessness, vice
and criminality; but like the Church— (1)
To a deceitful handling of the Word of God
for the purpose of gaining its apparent support
for human theories, instead of patiently
waiting until the long time and painful
processes of God's plan mature; (2) To ambitious
efforts to gain present power and
advantage, even for the apparently good
purpose of blessing others now instead of
waiting God's time and conforming all our
present efforts to the present direction of
his plan; (3) To take the sacrifice off the
altar when we begin to realize what fortitude
and zeal are necessary to fully render it.

These, in general terms, are the great
temptations which assail the Church, as they
assailed her Head; and their source and
channels are— the world, the flesh and the
devil. The devil is the instigator, and the
environments of the present world and the
natural and often legitimate desires of the
flesh (surely legitimate in our Lord's case)
are the mediums through which his temptations
are presented.

The fact that these temptations occur to
us does not constitute sin. They came also
to our Lord, who was without sin. The
sin is not in being tempted, but in yielding
to temptation.

VERSE 11. "Then the devil leaveth him."
The spirit of the Lord in Jesus was more
than a match for the tempter, and the sword
of the spirit did its work, as it always does.
With this weapon "resist the devil, and he
will flee from you." (Jas. 4:7.) No power
of art or spurious logic can stand against
it; for it is mighty and shall prevail.

"And, behold, angels came and ministered
unto him." But they came uninvited. As
on a similar occasion subsequently (Matt. 26:53,54),
he declined to ask any temporal
favors; but the Father graciously granted
on this occasion even the temporal favors;

though on the later occasion it was withheld
that the divine purpose might be accomplished
in the sacrificial death of his beloved
Son.

What a beautiful example the Lord thus
furnishes of Christian fortitude which never
flinches nor hesitates, but with fixedness
of purpose steadily pursues the appointed
course of sacrifice!

page 258

ZION'S WATCH TOWER

AND

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will be supplied FREE, if they will send a Postal Card each
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R1696: page 258

ANY BROTHER having a thorough knowledge of stenography,
who is fully consecrated to the Lord and in full
sympathy with M. DAWN and WATCH TOWER teachings,
and unincumbered by family cares, etc., and who would
enjoy assisting in the TOWER office, is requested to correspond
on the subject, enclosing his photograph. Address
the Editor.

R1689: page 258

A REMARKABLE NARRATIVE.

"The Rev. Dr. John Joseph Nouri, D.D.,
LL.D., Chaldean archdeacon of Babylon and
Jerusalem, pontifical delegate general of Malabar
and ex-grand secretary of the Metropolitan
archdiocese of India and Persia, has found
Noah's ark! At least he says he has, tells a
very straight though somewhat gorgeous story
about it and has gained believers among men
of piety and learning. He is of the Orthodox
Greek church and his labors have been chiefly
in Africa and southwestern Asia.

"After spending several years in African explorations,
Dr. Nouri crossed the east mountains
to the coast of Abyssinia, and was received
with great honors. His expedition up the
Euphrates and over the Ararat was an expensive
affair, but he got there, camped on the plateau
and climbed the two peaks. Between them is
a valley, and from each side of it rise the peaks
--one 16,000 and the other nearly 18,000 feet
high. Starting in March, they found the snow-drifts
impassable, and waited another month.
Then they climbed to within sight of a narrow
plateau almost on the summit, and on that
plateau they saw the ark.

"The bow and stern,' says the archdeacon,
were clearly in view, but the center was buried
in snow and one end of it had fallen off and
decayed. It stood more than 100 feet high and
was over 300 yards long. The wood was peculiar,
dark reddish in color, almost iron colored
in fact, and seemed very thick. I think the
cold has preserved the wood. I am very positive
that we saw the real ark, though it is over
4,000 years old.'

"Though within rifle shot they could not
reach it, the slope from the 'bench' on which
it rested being a glare of ice and snow, and
they could not remain till the midsummer thaw.
Many educated gentlemen, including preachers,
have called upon Archdeacon Nouri and found
him a most fascinating talker. He speaks ten
languages with considerable fluency, having also
a smattering of the local dialects of various
places. He is by birth a Syrian of the old
Chaldean stock, and is a man of great wealth.
His credentials are a study in themselves. His
commission for Persia and India is signed by
all the Greek bishops of those countries to the
number of eighty." —Selected.

R1690 : page 259

VOL. XV. AUGUST 15, 1894. NO. 16.

BRINGING BACK THE KING.

"WHY ARE YE THE LAST TO BRING BACK THE KING?"

"And King David sent to Zadok and to Abiathar the
priests, saying, Speak unto the elders of Judah, saying,
Why are ye the last to bring the king back to his house?
seeing the speech of all Israel is come to the king,
even to his house. Ye are my brethren; ye are
my bones and my flesh: wherefore, then, are ye
the last to bring back the king?"— 2 Sam. 19:9-12.

IN the scrap of history here recorded we find
an illustration of a very similar condition
of things in the world to-day. The kingdom
of Israel had been thrown into a state of confusion,
threatening anarchy, in consequence of
being left for a time without any official head
or king, by the rebellion of Absalom and the
divided sentiments of the people.

Absalom had cunningly managed to alienate
the hearts of the people from his father David,
and had finally headed a revolt. And David,
in fear of the consequences, fled from the city
and country to the region beyond Jordan, accompanied
by a few loyal and faithful subjects.
A great battle took place, which resulted in the
prompt subduing of the rebellion and in the
death of Absalom, the would-be usurper.

Afterward King David did not attempt to
repossess himself of the Kingdom, but waited
until the desire of Israel for his return should
be expressed.

Meantime, says the record, "All the people
were at strife throughout all the tribes of Israel,
saying, The king saved us out of the hand of
our enemies, and he delivered us out of the hand
of the Philistines; and now he is fled out of
the land for Absalom. And Absalom whom we
anointed over us is dead in battle. Now, therefore,
why speak ye not a word of bringing the
king back?"

Just so it is in the world to-day. Earth's
rightful King is not upon its throne, nor has
the world recognized his right to it or desired
his return. Men have been busy with their
own schemes and plans of government. They

have anointed various kings of their own choosing:
in fact, they have tried every experiment
of self-government; and, one after another, all
have ended in failure. And now, after six
thousand years of human experiment, the whole
world is on the verge of a revolution, in the outcome
of which they have nothing to expect
but anarchy.

In times past the civil and religious powers
of the world have been yoked together for
mutual support, and have defended each other.
It mattered not, so far as the state was concerned,
whether the religion was a true or a
false one, so that it kept the people in subjection
to the ruling powers. Civil rulers have always
favored most the religion that best served this
end. Ecclesiastical rulers have also in turn
looked to the State for compensating favors;
and in the days of their power they exacted
much. Thus the two were in close affiliation.
Around each there has always gathered a privileged
aristocracy of wealth and brains and
education, which has ever kept them at the
head of social influence and power. But the
overruling providence of God has in recent times

R1690: page 260

been bringing about a change, so that knowledge

and general enlightenment have been

brought within the range of the common people.

The printing press, common schools, daily newspapers,

the multiplicity of books, cheap and

rapid means of travel and communication by

steam and electricity— all of these and minor

influences have waked up the masses of the people

and set them to thinking and planning and

studying and traveling and acquiring and aspiring

to higher if not to better things.

So general has this tendency of the people
become, that the favored aristocratic classes, who
have long enjoyed a monopoly of this world's
good things, are in fear lest their glory may
suddenly depart. And well indeed they may
be; for the struggling masses are determined to
reach the top rounds of the ladder of fortune,
no matter what hoary-headed authorities may
stand in their way. The struggle is already on,
and the threatening aspect of things forebodes
an early fulfilment of that prophecy of Daniel (12:1),
"There shall be a time of trouble such
as never was since there was a nation."

The Scriptures also indicate the character of
the trouble— that it will be one in which the
animosities of the masses will be exercised with
violence against the rich, and the specially favored

aristocratic classes,— political, social and
religious. (Jas. 5:1-6; Ezek. 7:19, etc.) And
what intelligent observer of the signs of the
times cannot see the rapid development of just
such a trouble in the present proportions of the
socialistic and anarchistic movements, and their
aggressive disposition? Indeed, the civil and
social condition of the world is appalling, from
every standpoint, whether it be that of politics,
social order, finance or religion.

In every land the tendency of politics is to
corruption, both in civil and ecclesiastical circles;
not because people are really worse than
formerly, but because enlightenment is so much
greater and more general, that temptations to
cupidity are a hundred times greater than ever
before. Social order is continually menaced;
the strain between capital and labor is unprecedented;
and true religion, the religion of the
cross, is at a very low ebb. Many who begin
to realize the seriousness of the present situation,
as they forecast the outcome of all these things,
in substance disconsolately say, as the Prophet
Jeremiah (8:15-19) foretold they would— "We
hoped for peace, but no happiness is here; for a
time of cure, and behold here is terror. When
I would comfort myself against sorrow, my heart
is faint in me. Is the Lord not in Zion? is her
King no more in her?"

In the religious situation there is little to be
seen in the way of encouragement: the clash
of conflicting creeds and their discord with the
notes of divine revelation are most painfully
manifest. In consequence of this, and of the
general awakening and mental activity of our
day, we find Infidelity, bold and outspoken, rampant
in every denomination of "Christendom;"
the truths and the errors of hoary creeds of men
are being discarded in fact (though not by admission,
for fear of the effect); and the general
tendency is to ignore the Bible doctrine and
terms of salvation, and merely to hold our morality
as the hope of everlasting life, alike to
believers in Christ and to unbelievers. A proposition
so much in harmony with the pride of
the natural man (which always prefers to pay
its own way, and feels that it is "nearly good
enough") is bound to be popular; while the
cross of Christ has always been a stumbling-block,
and its preaching unpopular and a cause
of division to them that stumble at the word,
being disobedient.— 1 Pet. 2:8.

Infidelity— i.e., unbelief in the sound doctrine
taught by the Lord and his inspired apostles
—sits in the pews, declaims from the pulpits,
rules in the assemblies, and is even finding its

way into the Sunday School literature— in the
interpretations of the International Lessons. It
is ably seconded by Doubt or Agnosticism; and
together these strike with increasing determination
against the very foundation doctrines of
Christianity— the fall of man and his redemption
by the vicarious sacrifice of Christ. Discrediting
the Bible account of the fall of the
race in Adam, and hence the necessity of its
redemption through Christ, it substitutes the
entirely antagonistic theory of Evolution— that
man was evolved from lower animal forms, by
his own effort, that he has now reached a higher
plane than was ever before realized, and that he

R1690: page 261

will continue to so make progress indefinitely.

It institutes what it is pleased to term a
"higher criticism" of the Word of God, by
which the sacred record is being gradually
whittled and trimmed to fit the present state of
development of human philosophies and science
—often falsely so called— thereby to lend its
seeming sanction to the idea that the philosophy
and science of the nineteenth century are the
very climax of perfection and the essence of
wisdom. It slashes its ruthless scissors into
miracles, calls them all incredible, and believes
only those things for which it has tangible evidence.
It claims that at most the apostles and
prophets of the Bible had an inspiration of
thought, which they clothed more or less imperfectly
in language of their own choice; and
that therefore each reader has the liberty to
whittle out of their words such thoughts as best
suit his own conceptions of truth, relying on an
inspiration of his own mind, equal to theirs
with the advantages of present-day higher criticism.
The apostles tell us, to the contrary,
that they were inspired as to the words they
spoke and wrote, and not as to the thoughts
or sentiments. (See 2 Pet. 1:21; 1 Pet. 1:12.)
It places the Bible and its writers on a par
with all profane history and historians, and says
that much of the Bible is fiction, and that it is
impossible to discover the dividing line between
truth and fiction.

Under the various disintegrating influences
of our peculiar day the old creeds are fast
crumbling into ruin, and the old institutions
which they held together are being terribly
shaken; and the various attempts at reorganization
on other grounds are all open to a thousand
objections. The faith of all is being tested,
and many who really care to have a faith, and

who long for a firm establishment in divine
truth, are indeed in dismay.

Nominal Christianity is fast losing its power
over the masses; for the general awakening of
the human mind has loosened the reins of superstition,
so that the most illiterate begin to
realize that they are men, with all the prerogatives
of men, and that the king and the priest
are nothing more, except as the superior advantages
of wealth and education have developed
in them the faculties which are common to all
mankind. And the unreasonable and unscriptural
doctrines of the divine right of kings and

R1691 : page 261

of the eternal torment of a large proportion
of humanity, and kindred absurdities, are coming
more and more into disrepute, and have less
and less of a restraining influence upon the
masses of men, who rightly reason that since
"the earth is the Lord's and the fulness thereof,"
and since "God is no respecter of persons,"
the peasant has an equal right with the
king or the priest to share its bounties.

To the awakening masses the only apparent
way to obtain their ends is by revolt against the
existing arrangements;--they see not the Jubilee
of "restitution times" which God has
promised. (Acts 3:19-21.) And the hearts of
all classes being under the control of selfish
principles, it is only a question of increasing
unrest from increasing knowledge and liberty,
and of divine permission (Rev. 7:1-3), when the
terrible crisis of trouble will consume the present
order of society.

It is in view of this clearly discernible trend
of present events that the thrones of earth are
trembling, and that statesmen are greatly perplexed
in seeking measures of policy to avert
the impending disaster. The sea and the waves
(the restless masses of humanity) are roaring,
and the mountains (kingdoms) are shaking with
the swellings thereof.— Psa. 46:3.

Six years ago Prince Bismark called attention
in the German Reichstag to the fact that great
national crises occur about every twenty years,
and urged that such contingencies should be
prepared for. And more recently, in justification
of the last army bill, he recounted the
special dangers to Germany, lying, as she does,
in the center of Europe, exposed to the hostile
powers of France on the east, and of Russia on
the west, as well as to the dangers of their coalition,
and the lack of cohesion among her own
people. Again he said, "European countries

have something more important to attend to
than making war upon each other. They should
unite in suppressing the crime of socialism."
But that is more easily said than done; for the
nations are not ready to unite on any thing.
And where is the power of resistance which the

R1691 : page 262

rulers would call to their aid in such a contingency,
when the armies upon which they depend
are permeated with socialistic sentiments?
The power of the churches was relied upon once,
when the churches demanded and got a superstitious
reverence for civil potentates and ecclesiastical
dignitaries; but that day is almost
past; and the reins of superstition are growing
more and more slack. The time was when a
German Emperor stood for three days and
nights barefoot in the snow, waiting for Papal
absolution, that the dreaded Papal interdict
might be lifted and his authority in the empire
established by the word of the Pope. And glad
indeed would some of the crowned heads be to-day
to see that power restored to the control of
the public mind, for the support of kingly authority.
This is illustrated by the fact of Germany's
repealing the law that expelled the Jesuits.
Although those infamous allies of Papal
power have been a menace to good government
in every land, and have been alternately expelled
and re-instated again and again in almost
every land, their influence is felt to be a
necessity now against the increasing influence
and power of Socialism and Anarchy.

Dynamite plots and assassinations are getting
to be common occurrences. Several bills have
been presented and favorably considered in the
French Chamber of Deputies looking to the suppression
of Socialistic movements. And since
the assassination of President Carnot one of the
most stringent of these has passed into a law.
Similar regulations are before the governments
of Austria and Spain; the latter, indeed, proposes
to all civilized governments common laws
for the suppression of Anarchists, their literature
and their sympathizers.

The wonderful mechanical inventions of this
"day of the Lord's preparation" for the Millennium
(Nah. 2:3), the manufacture of which
has for a time brought great prosperity to the
whole world, once gave promise of great future
blessing to all mankind, by a general increase
of wealth, and lessening of the drudgery of
earth. But the masses are awakening to the fact
that they were dreaming when wasting good

wages in extravagance or dissipation or sloth,
thinking that the "good times had come to
stay." There were others not so short-sighted,
who, by economic prudence, temperance, etc.,
accumulated a little money, and who foresaw
that machinery would make the best of all slaves
—requiring less for maintenance and doing the
work of many. Some of these frugal, thrifty, far-seeing
ones, by the aid of their mechanical slaves,
have become wealthy— immensely wealthy;
and one half of the world is now striving to
serve these and to manufacture more slaves for
them. Thus after the point of demand has been
reached there comes a halt all around— a stagnation.
And since human muscle and brain
cannot compete against these mechanical iron
slaves, all are dependent upon these and their
millionaire masters, that they may work with
these slaves. Under these circumstances, nothing
can prevent the decline of human labor in
every channel to a lower and yet lower level,
until the common, unskilled laborer will scarce
be worth his board, and must be supported by the
charity of his fellow-creatures better equipped
for the battle of life. Unskilled muscle is being
crowded out by mechanical slaves, and even
skilled muscle is beginning to feel its pressure.
Brains, backed by machinery and money, are
already masters of the situation, and the increase
of machinery and of wealth is marvelous. On
the other hand, the population of the world is
increasing rapidly, and the increase of intelligence
increases the skilled workmen of the world
and their competition with each other for the
luxuries and necessities of life, to be had only by
serving the slave owners, the world's masters.

Poor world! This is a gloomy outlook, yet
one which all who can and will reason must see
is a true view, if something does not occur to
alter results by changing conditions or causes.
All thinking people see this; but many stifle
reason and reflection, and swim along as near
to the cream and as far from the dregs of society
as they can get.

It is useless to reason with the wealthy owners
of these iron slaves, for they will get the
best of the argument,— reasoning upon the generally
accepted basis. Their answer to those
who would reason with them is a correct one.
They say:—

We are acting upon the same principles upon

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which you act;— we are no more selfish than you;
—we give more generously than you to the support

of educational and benevolent institutions;
—we pay our employees better wages than others
can afford to pay;— we pay more taxes than
do others;— indeed, as society exists at present,
our brains, capital and iron slaves are necessary
to the well-being of the world;— we could get
along without others, but they cannot get along
without us;— if we, the masters of the world,
should combine to stop our iron slaves, and close
our establishments, the world's affairs would be
thrown into chaos. We do not claim to do our
business on principles of love and benevolence
any more than do the farmers and mechanics.
Each is trying to do the best he can for himself.
We, like others, are ruled by selfishness; but a
selfishness less narrow and mean— more generous
—than that which is exercising many of our employees
and others less successful than we. You
can make no laws to hinder our success; for of
necessity such laws would injure others as much
as they would injure us, or more. We are independent,
others are dependent. So long as
selfishness is recognized as the rule of life, we
must be conceded to be as generous under that
law as any.

Socialism and Nationalism reply that the
remedy is to do all large business on a communistic
scale for the public benefit. But they fail
to see that selfish ambition for wealth, power
and honor, which at present is pushing the world
with lightning speed, would, by their program,
be set aside— with nothing in its stead to take
its place. It is but a chimerical fancy, that if
selfish ambition were rendered powerless, loving
benevolence would step forward in its stead and
push the world along. Alas! too few of the
human family have any knowledge of love as a
motive power. Indeed, we may be sure that
if selfish ambition were bound hand and foot,
selfish indolence would take its place amongst
poor and rich, until necessity would complete the
release and re-enthronement of selfish ambition
to keep society from miserably perishing in
sloth.

Indeed, the Scriptures indicate that this will
be the very course, and that anarchy will finally
result, and that

THE RELIEF WILL COME ONLY WITH THE
RETURN OF THE KING, IN POWER
AND GREAT MAJESTY.

We wait not for the King as the sweet babe
of Bethlehem, nor yet as "the man Christ

Jesus, who gave himself a ransom for all;" but we
wait for him who, having been "put to death in
flesh, was quickened [made alive] in spirit"--
who was raised from death a spirit being— highly
exalted above his condition as a man, higher
even than his condition as a spirit-being before
he humbled himself to become a man,— highly
exalted, even to the divine nature, far above
human nature and angelic nature and every
other nature. Such is the nature and majesty
of the King for whom we wait, and whose presence
and Kingdom we are assured can and will
bring order out of earth's confusion, and bring
to the world the blessings purchased with his
own precious blood, given when he was a man,
once for all and forever as man's
redemption-price.

The same King whom Herod and his soldiers
crowned with thorns, and in mockery clothed

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in royal robes, and hailed, "King of the Jews!"

the same whom Pilate crucified between two

thieves, and over whose head he placed the inscription,

"Jesus, the King of the Jews"— this

same King we look for now, but no longer in a

body of flesh, a body of humiliation, a body

prepared for our sin-offering. He comes in

power and great glory, the express image of the

Father's person, and in the glory and majesty of

the Father's person, and in the glory and majesty of

the Father, "whom no man hath seen, nor can

see" (1 Tim. 6:16), the same whom Saul of

Tarsus saw, but whom his companions saw not.

The same wise, sympathizing, loving soul (person)

that wept and died; but greatly changed

—resurrected and glorified by divine power; a

new organism, but the same being; not flesh,

but spirit; not weak, but powerful; not corruptible,

but incorruptible; not dishonored, but honored;

—possessing "all power in heaven and

in earth."-See 1 Cor. 15:20,42-44,50; Phil 3:10;

Matt. 28:18.

Some have dreamed that selfishness is being rapidly
swallowed up of love, throughout the world;
but not so: it alters its outward form to meet

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changed circumstances and conditions, but under
the surface selfishness is still to be found
everywhere; and in almost every heart it is the
actual motive power of life. And so strong is
the selfish power in mankind, so deep seated,
that it is a vain delusion to presume that the

preaching of the gospel will ever convert the
world from the motive power of selfishness to
that of love.

True, some are thus converted; but altogether
these are but a "little flock;" and so different
from the masses that they are and always have
been "peculiar people," zealous, not for self-interest,
but for good works, for God's glory
and for the welfare of others, regardless often
of personal prosperity or interest.

Man's experience is now being so arranged
for him as to bring to the masses the proof that
selfishness is not the proper motive power, the
welfare of all being considered; because, in the
present condition of physical and mental inequality,
the mentally and physically strong
would get all there is, while the weaker and imbecile
would be wholly dependent upon their
charity for existence; and as the ratio of difference
would continue to increase, it would mean
that ultimately the wealth and government of
the world would all be in the hands of a few intellectual
giants. And even if all men were
mentally and physically perfect and equal, the
result of the operation of selfishness would mean
a continual strife for mastery, greatness, power
and advantage, which would mar the bliss of a
Paradise.

The light of invention in this, our day, is intended
to have this very effect;— to let things
take this course and to let people see what would
be the result if selfish principles were allowed
to go to seed. Many whose senses are exercised
can already foresee the result, and many are seeking
the remedy, but in a wrong direction. They
want the motive power of love substituted for
the motive power of selfishness in those who
have control of governments and large enterprises.
They are seeking in others the character
and methods of Jesus, but have never adopted
his character and methods as their own. They
admit the superiority of love over selfishness,
and would like to have the wealthy adopt the
principle of love, while they would, for a time
at least, continue the policy of selfishness, until
they too had become wealthy.

They forget that love cannot become an element
of daily life, and its controlling force, until
it has first become an element of character
in the individual heart. Only those whose hearts
have been thoroughly converted to the Lord,
and who are seeking and praying to be dead to
self, realize what a fight is necessary to keep
this strongly entrenched element of the fallen
character under the control of the Word and
spirit of Christ, our Redeemer and Pattern.

Others see not the folly of their hopes to introduce

by laws the rule and motive power of love,

and to oust the rule and motive power of selfishness,

while the hearts of the vast majority

know nothing whatever of such a change of

principle as a personal experience. As men

come to realize, by further experience, the folly

of such hopes and efforts,

THE NUMBER OF THOSE WHO WILL SPEAK
OF BRINGING BACK THE KING
WILL INCREASE.

Ah, yes! That is the remedy, and the only
remedy at all adequate to the cure of the disease
of selfishness, its eradication from the body
—social, political and financial.

But while the King of earth (whose right the
government is, and who will shortly take unto
himself his great power and reign, and bring
order out of confusion) is called the "Good
Physician," let none assume that by this is implied
that he will cause his patient no pain
when he lances his boils, amputates those parts
where mortification has set in, rebreaks bones
previously improperly set by the patient himself,
or when he cauterizes the proud flesh of his
sores: let him not suppose that he will give no
bitter medicines. To be a Good Physician and
a Great Physician means that he will cause no
needless pain; but it also implies that he will
spare no pains to make the treatment effective
to the patient's recovery to perfect health.

And so with Christ's rule and Kingdom: it
will first of all lay bare, and cut, and scrape,
the evils of selfish society, down to the very
bone, exposing depths of corruption never before

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realized by the patient; and it will be a
fearful ordeal— "a time of trouble such as was
not since there was a nation." The patient
(the world) will suffer and groan, and for a
time prefer the disease to the cure, and seek to
be released, but he will be helpless, bound hand
and foot; and the exposition and eradication
of selfishness must progress until the patient
shall have fully realized the sinfulness of
sin and the selfishness of selfishness. Then the
balms and ointments of love and righteousness
will be applied; and although they will smart,
they will begin to heal and strengthen. Then
the cooling, refreshing, "peaceable fruits of

righteousness" will begin to be relished, and
the patient will soon be on the way to recovery
and prepared for the stronger meat of knowledge
of God's perfect will.

Yes, the coming of the King of Earth means
much of trouble and a general overturning of
the Kingdoms of this world, which, although
nominally kingdoms of God, are really under
the control of the prince of this world— Satan
—who now worketh in the hearts of the children
of disobedience. (Eph. 2:2.) It means the shaking
of society in a manner and to an extent it
was never before shaken, and so thoroughly that
another shaking will never be necessary. (Heb. 12:26,27.)
It means the breaking in pieces of

the Kingdoms of earth as a potter's vessel. (Isa. 30:12-15;
Psa. 2:9; Rev. 2:27.) It means
the shaking and final passing away of the present
ecclesiastical heavens, and the fall of many
of its bright ones (stars), and the temporary
obscuring of the true sunlight of the gospel and
the moonlight of the Jewish law by the thick
clouds of worldly wisdom. It means tumult and
raging amongst the waves of the sea (the masses
of mankind in anarchy). It means the
shaking of all the mountains (kingdoms); and
the melting of some to the level of the people
(socialism); and the carrying of others into the
sea (revolution and anarchy).

But while many would rejoice to see enemies
bound and society relieved of many of its selfish,
life-sapping ulcers, they seem to realize that
so just and impartial a Judge and law might cut
off some of their long-cherished sins, and might
pain them by touching some of their personal
selfishness. And they are right: He will bring
to light all the hidden things of darkness, and
correct private as well as public sin and selfishness.
He will lay justice to the line, and
righteousness to the plummet, and the hail [hard
truths] shall sweep away the refuge of lies, and
the waters [of truth] shall overflow the hiding
places [of error].— Isa. 28:17.

"BUT WHO MAY ABIDE THE DAY OF HIS
COMING? AND WHO SHALL STAND WHEN
HE APPEARETH?"-MAL. 3:2.

The coming of the King will mean a personal,
as well as a national and a church examination,
judgment and treatment. "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." (Mai. 3:2.) It will

mean the curtailment of vice to a degree never
attempted by any earthly reformer. There will
be no license to be or to do evil in any form or
degree. The only liberty will be to do right.

Ah! No wonder that so few to-day look and
speak for the coming back of the King! To
some it would mean the curtailment of present
advantages over the remainder of their fellows.
To some others it would mean to check their
anticipated rising to a point of advantage or
preference or honor above their fellows. To
others it would mean the curtailment of sins now
indulged and enjoyed.

Nevertheless, both the King and the Kingdom
—for which the King taught his Church to
pray, "Thy Kingdom come, thy will be done
on earth as it is done in heaven"— are coming.
In fact, they are here; and present troubles in
church and state are the results of influences
emanating from that King and Kingdom.
Though men know it not, it is the smiting by
this Kingdom of God that is even now preparing
for the wreck of all the kingdoms of earth
and the preparation thus of the hearts of men
for the true King and his righteous government.
Thus it was foretold by the Lord through the
prophet.-Dan. 2:34,35.

Worldly men know not of this, because this
Kingdom cometh not with outward show or
display: because they cannot say, Lo here, or

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Lo there, they do not realize it at all. (Matt. 24:23.)

But God's children, enlightened by

his Word, know that thus it is written, and that

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the Day of the Lord will come as a thief and
a snare upon the world; and that only God's
people, his fully consecrated Church, will be in
the light and will not be taken unawares. And
many of these have been deceived by looking
for the King again in the flesh— forgetting that
his only object in becoming flesh was "for the
suffering of death" as man's corresponding
price; and that, this over now, he is highly exalted,
and "dieth no more." They forget that
"Though we have known Christ after the flesh,
yet now henceforth know we him [so] no more;"
and that we must be changed that we may "see
him as he is,"— not as he was. We now know
him as the King of glory— the same who was
dead, but who is now highly exalted— the
same seen by Saul of Tarsus, a spirit being shining

above the brightness of the noon-day sun.

(See Heb. 2:9; Phil. 2:9; 2 Cor. 5:16; 1 Cor. 15:51;

1 John 3:2; Acts 26:13-15.) Another

matter which the Lord has permitted to becloud

this subject of the Lord's second coming,

so that none except those who hunger and

thirst after the truth might know, is the translation

of the Greek word, parousia, by the

English word, coming, whereas it should be rendered

presence; for that is the thought. Note

the wide difference in the sense of the following

texts where the Greek word parousia should be

rendered presence in every instance:— Matt. 24:3,27;

ICor. 15:23; 1 Thes. 2:19; 3:13;

4: 15; 5:23; 2 Thes. 2: 1,8; Jas. 5:7,8; 2 Pet. 1 : 16;

3:4; 1 John 2:28.

True, there is to be an earthly phase or representation
of the Kingdom of God, visible to
the natural eyes of men, as the spiritual government
will be recognized by the eyes of their
understanding; but it will be established later,
as it is written, Ye shall see Abraham and Isaac
and Jacob and all the prophets— all the overcomers
of the past— in the Kingdom. (Luke 13:28.)
The unseen Kingdom will be Christ
and the apostles, and all the faithful overcomers
of the Gospel age— the body of Christ.

All that needed to be done to inaugurate the
present strife for wealth and power, and to bring
the festering sore of selfishness to a head, was
to lift the vail and let men see the possibilities
surrounding them. The lifting of the vail of
ignorance from men's minds is a good thing of
itself: only the selfishness of the human heart
causes it to bring forth evil fruit. And the evil
fruit is only partial and temporary: the sharpening
of men's wits, possibly supernaturally as
well as by the competitive strife for wealth, is
preparing some of the inventions which will be
ready for the quicker blessing of the world when
the new King and his Millennial Kingdom shall
have assumed full control.

But the King of Glory waits to be prayed to
come and take control. He will let the various
parties and factions of society cut and lance
and amputate each others defects and prepare
each others physics. But it will all be under
the King's eye, and subject to his "all-power."
And when all are thoroughly sick, and when he,
as the Good Physician, does come in and offer
"the balm of Gilead," he and his Kingdom
will generally be hailed as "the desire of all
nations." (Hag. 2:7.) The Jews will be first:
"They shall mourn for him as one mourneth
for his only son." And when he shall reveal
his presence and Kingdom, they will shout,

"Lo! this is our God, we have waited for him,
and he will save us." (Zech. 12:10; Isa. 25:9.)
Then "many people shall go and say, Come, let
us go up to the mountain [kingdom] of the
Lord, to the house of the God of Jacob; and
he will teach us of his ways, and we will walk
in his paths."— Isa. 2:3.

Surely, those who know that the King and his
Kingdom are the only remedy and the best
remedy for all the wrongs and woes of men
should be pointing the groaning creation to this,
rather than to the poultices of their own contriving
which can do no real good. Tell them
about the Return of the King! Tell them that
he is the Great Prophet and Great Priest, as well
as the Great King: that as Prophet [Christ, the
head, and his Church, the body] he will cause
an accurate knowledge of the Lord to fill the
whole earth; and that as Priest he will be ready to
pardon and succor all who, under that knowledge,
shall turn from sin to righteousness. Tell
them that his death was the redemption price

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for all, and that the return of the King is to
bind Satan and set free all of his captives who
will accept the liberty of the sons of God
under the conditions of the New Covenant.—
Acts 3:22,23; Gal. 3:29; 1 Cor. 6:2.

"Tell the whole world these blessed tidings;
Speak of the time of rest that nears:
He who was slain on Calvary's mountain
Soon is to reign a thousand years.

"What if the clouds do for a moment
Hide the blue sky where morn appears?
Soon the glad sun of promise given
Rises to shine a thousand years.

"A thousand years! Earth's coming glory!
'Tis the glad day so long foretold;
'Tis the bright morn of Zion's glory,
Prophets foresaw in times of old."

-HYMNS OF DAWN.

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FORGIVENESS VERSUS MALICE.

"Forgiving one another, even as God for Christ's

sake hath forgiven you."— Eph. 4:32.

A FORGIVING spirit is a part of the spirit of
love, a part of God's spirit, the holy spirit
or disposition— the spirit of the truth— inculcated
in God's Word. It is thus the opposite
or contrary of the spirit of malice, which is a
part of the evil spirit or disposition common
among men in their fallen condition, the spirit
or disposition of the world.

A forgiving spirit is kindred to the spirit of
love, joy, peace, meekness, patience, brotherly-kindness,
godliness. A malicious spirit is related
to anger, back-biting, slander, wrath, jealousy,
hatred and all the works of the (fallen) flesh
and the devil.

Recognizing these two spirits in the light of
God's Word, his people must surely desire and
seek more and more to cultivate the forgiving
disposition— a spirit of readiness or willingness
to forgive, which would rather that the transgressor
would penitently turn from his evil
way to the way of righteousness, and which
would take pleasure in receiving him back into
fellowship again under such conditions.

However, on this as upon every question, extreme
and unscriptural views are sometimes entertained.
Some feel that the most extreme
view conceivable must be the right one, because
of their desire to get as far away as possible
from the unforgiving or malicious spirit.
In consequence, some are continually chiding
themselves for not being able to forgive those
who have not repented, who have not asked
forgiveness nor brought forth fruits (evidences)
indicating repentance.

This comes of the fall. Human judgments
have become defective, so that it sometimes
perplexes us to know how and where to draw
the lines upon our own hearts and conduct.
But here God comes to our rescue. He knows:
his mind or judgment and not our own imperfect
judgments, therefore, must be our guide or
criterion; and his Word expresses to us his
mind (spirit or disposition) on this and every
subject. If we accept and use it, instead of our
own imperfect judgments, we are said to have
"the spirit of a sound mind."— 2 Tim. 1 :7.

Let us study and adopt as our own the spirit
of God's sound mind on this subject of forgiveness,
casting aside as erroneous whatever our
own depraved judgments may have previously
accepted. This will be following the instructions
of the text at the head of this article, and
we will learn to forgive even as God forgives.

(1) Our spirit or disposition to forgive any

one should be of the heart prompted by the

spirit of love and brotherly kindness. It should

not be a forgiveness forced out of us by importunity,

nor by the appeals of many, nor by pity

for the wrong doers' sufferings or sorrow. It

should be there pent up in our hearts, ready to

pour forth upon the offender as soon as he repents

and gives reasonable evidence of his sincerity.

God waits to be gracious, desires to

pardon sinners; and such must be our attitude

toward those who trespass against us. But

God always waits for repentance, and never

grants his pardon to those who are unrepentant,

nor receives them into fellowship as friends.

True, he loved us while we were yet sinners
(John 3:16; Rom. 5:8), and he does good even
to the unthankful, giving sunshine and rain and
food to all; but that is a pitying love, not a
fellowship love, not a communing love: it is
the sympathetic love of a benefactor. And we

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are to have this pity-love also, even to our

enemies. We are to love our enemies, and do

good to them that persecute us; but with us,

as with God, this can be no more than pity-love:

it cannot be fellowship-love, "for what

fellowship hath righteousness with unrighteousness?

and what communion hath light with

darkness?" Nevertheless, while we can have

no fellowship with the unfruitful works of darkness,

but must rather reprove them (Eph. 5:11),

we can still have that benevolence of heart

which would not permit even an enemy to

perish with hunger. "Therefore, if thine enemy

hunger, feed him," etc. In so doing we are

but imitating our Heavenly Father who is merciful

even to the unthankful and despiteful.

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(2) God's readiness or quickness to forgive
and receive into fellowship depends upon the
amount of light and favor sinned against. To
the ignorant, who know not of his character,
he sends his children as ambassadors,— evangelists,
colporteurs, etc.,— to tell them of his love
and his willingness to forgive their sins through
Christ. But in proportion as any have tasted of
the good Word of God and been made partakers
of the holy spirit, etc., and have sinned wilfully
against light and knowledge (Heb. 6:4-6;
10:26-31), in that same proportion God is slow
to forgive, and will not receive such back into
fellowship, except they bring forth works proving

their professed repentance to be sincere.
And God assures us that there is a degree of
wilful sin, against full light and ability, that he
will never forgive— "There is a sin unto death,
I do not say that ye shall pray for it."— 1 John 5:16.

In this, also, we should copy our Father in
heaven. We should be very ready to forgive
the blunders and errors of either natural or
spiritual childhood, and to all the weak and inexperienced,
even before they ask we should
manifest our willingness to forgive. And with
all who trespass against us, our willingness to
forgive should be proportionate to the ignorance
and lack of wilfulness and malice on the part of
the transgressor. Whenever malice, wilfulness
and knowledge have been factors in the transgression,
it is our duty to be proportionately
slow to forgive and to require proportionately
longer and stronger proofs of repentance.

But this is as far as we may go. Although
we may be able to decide what would be a sin
unto death against God (1 John 5:16), we may
not decide that any transgression against us is
unforgivable; against us there are to be no unpardonable
sins. Our imperfect knowledge, as
well as our imperfect judgments, forbids such a
decision. Hence our Lord said, "If thy brother
trespass against thee, rebuke him; and if he repent,
forgive him. And if he trespass against
thee seven times in a day, and seven times in a
day turn again to thee, saying, I repent, thou
shalt forgive him." Peter said, "Lord how oft
shall my brother sin against me and I forgive
him? till seven times? Jesus saith unto him, I
say not unto thee, Until seven times, but, Until
seventy times seven."— Luke 17:3,4;
Matt. 18:21,22.

From these scriptures it is evident that some
of God's people make the mistake of forgiving
transgressors before they repent. It is as much
the Lord's command that we rebuke the transgressor,
and that we do not forgive until he turns
again and repents, as it is his command that we
do forgive, from the heart, when he does turn
and repent. And if he trespass seventy times
seven times he should be rebuked as often (either
by word or conduct or both), and should repent
in words and turn in conduct just as often.

To require less than this is to disobey our
Teacher's instructions and to do injury to the
transgressor by giving him lax ideas as to his
duty. A lack of strict justice, in this respect,
on the part of God's people has often injured
their children, whereas a proper exercise of justice
with forgiveness on proper grounds would
have helped those children the better to understand

God's dealings, and would guard them
against expecting his favor except upon full
repentance; and also against tempting divine
mercy by sinning against knowledge.

But while some need to correct their hearts
and conduct as above, more, probably, need to
guard against an unforgiving spirit. Such
should remember that Christ Jesus by the grace
of God tasted death for every man— paid the
price of every man's natural or inherited imperfections
—and consider that if God can accept
that ransom price as the full satisfaction

R 1694 : page 269

for all except wilful sins or the wilful portion
of sins, then we can and should do so also;
and all who have God's spirit or disposition
will hold wrong-doers responsible for only their
wilful share in sins and be ready to forgive and
pass over quickly whatever is of Adamic depravity
and truly repented of and thereafter shunned.

Let such remember the words, "If we confess
our sins, God is faithful and just to forgive
us our sins, and to cleanse us from all unrighteousness;
and consider that we who accept our
Lord Jesus' sacrifice, as being for the sins of the
whole world, must also, if we would be faithful
and just, forgive those who trespass against us,
if they confess and repent, because Jesus paid
all of their debts, to us as well as to God.

Justice, therefore, demands of all who trust
in the merit of Christ's sacrifice as the ground
of their own forgiveness, that they recognize
the same precious blood as the covering of all
Adamic weaknesses when repented of. And
hence the Lord assures us that unless we forgive
those who trespass against us (when they repent),
neither will he forgive us when we repent.

Moreover, our forgiveness must be from the
heart (Matt. 18:35)— not a lip forgiveness and
a heart hatred. The forgiven one may be held
at a distance for a time to prove the sincerity
of his repentance; but just as soon as we have
good cause to believe him sincere we must be
prompt and hearty in our forgiveness— as a
heart with a forgiving spirit or desire will
always be glad to do. But, even then, although
fully and heartily forgiven, we may not put such
a one into a place of the same responsibility as
the one from which he fell until we have seen
a stronger and truer character developed in him.
And this would not imply a lack of full forgiveness,
but merely a proper caution— not only for
our own protection, but also for the good of the
one who transgressed and his protection from

too strong a temptation of same kind.

We find no mention in the Scriptures of forgiving
on God's part without the requirement of
repentance. The passage which reads, "Father,
forgive them, they know not what they do"
(Luke 23:34), might be considered to refer to
a pardon without repentance; but we remark
that these words are not found in the oldest
Greek MSS.— the Sinaitic and Vatican.

A passage frequently misunderstood is:

"If thou comest to the altar, and there rememberest
that thy brother hath aught against
thee, leave there thy gift and first go and be
reconciled to [or make amends to] thy brother,
and then come and offer thy gifts." —
Matt. 5:23,24.

It should be noted that the one addressed is
not the brother trespassed against, but the trespassing
brother. He must leave the offering of
his gift or prayer, until he has made amends
to his brother for the wrong he is conscious
of having done him, in word or deed. Not until
then will his offering be acceptable to God.

page 269

STUDIES IN THE NEW TESTAMENT.

--INTERNATIONAL S.S. LESSONS.-

SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.

R1694: page 269

THE FIRST DISCIPLES OF JESUS.

III. QUAR., LESSON VIII., AUG. 19, JOHN 1:35-49.

Golden Text— "We have found the Messias, which is,
being interpreted, the Christ."— John 1:41.

These were among the first disciples* of
the Lord, and, being attentive hearers and
believers on him, they received a special
call to follow him, both as learners and assistants
in his ministry. And having obeyed
this call they were afterward formally ordained

as apostles and in due time endued

with favor from on high and with authority

as apostles of the gospel dispensation.

In addition to the review of the above
subject, which we trust all will notice, it is
also interesting to note several other features
in the narrative before us.

(1) Observe the humility and self-abnegation
of John in pointing out his cousin
according to the flesh as "The Lamb of
God that taketh away the sin of the world,"
—the long-looked-for Messiah, whose rising
popularity must soon eclipse his own.
John had no ambition to be greatest, but
esteemed it a privilege and honor to be
simply— "a voice crying in the wilderness,
Make straight in the desert a highway for
our God." And when some of John's disciples
came to him, evidently expecting to
find in him some of the spirit of rivalry,
saying, "Rabbi, he that was with thee beyond
Jordan, to whom thou barest witness,
behold the same baptizeth, and all men
come to him, John answered and said, A

*For a full treatment of the subject of this lesson see
our issue of May 1, 93— "The Twelve Apostles, Their
Calling, Office and Authority."

R1694: page 270

man can receive nothing except it be given
him from heaven. Ye yourselves bear me
witness, that I said, I am not the Christ,
but that I am sent before him. He that
hath the bride is the bridegroom, but the
friend of the bridegroom which standeth
and heareth him rejoiceth greatly, because
of the bridegroom's voice: this my joy therefore
is fulfilled. He [as the light] must increase,
but I must decrease."— John 3:26-36.

And when a deputation of priests and
Levites came from Jerusalem to ask him—
"Who art thou? he confessed, ...I am
not the Christ. And they asked him, What
then? Art thou Elias? And he saith, I am
not. Art thou that prophet? And he answered,
No. Then said they, Who art thou?
that we may give an answer to them that
sent us. What sayest thou of thyself?"—
what a temptation there was here to claim
to be some great one and to exalt himself
in the estimation of his fellow-men. But
there was no sign in him of self-exaltation.

He said, "I am the voice of one crying in
the wilderness, Make straight the way of
the Lord, as said the Prophet Esaias....
I baptize with water, but there standeth
one among you whom you know not; he it
is who, coming after me, is preferred before
me, whose shoe's latchet I am not worthy
to unloose."

R1695 : page 270

How beautifully this grace of humility and
self-abnegation shines in the characters of
those ancient worthies whom the Lord was
preparing for the earthly phase of his Kingdom.
And verily, said Jesus, "among them
that are born of women there hath not risen
a greater than John the Baptist." (Matt. 11:11.)
Well have the apostles Paul and
James directed those who are called to share
in the spiritual phase of the Kingdom to
the patient, humble faithfulness of the ancient
worthies (Jas. 5:10; Heb. 11), as examples
for our imitation.

VERSES 29-37 show how deliberately John
turned his disciples over to Jesus. Previous
to his baptism John knew Jesus only as his
cousin. The spirit of God had directed him
to baptize with water and to proclaim the
coming Messiah; but he testifies that he
knew not who it would be until he saw the
promised sign fulfilled in the descent of the
holy spirit upon his humble cousin, Jesus.

To a proud or ambitious mind familiar
acquaintance or relationship is generally
more conducive to a spirit of rivalry; but
it was not so with John. He was ready at
once to exclaim in the presence of his disciples,
"Behold the Lamb of God!"

(2) Next we note the manner in which
the several disciples here named recognized
Jesus as the Messiah. John had specially
drawn attention to the prophecies concerning
him, and by his correspondencies with
those prophesies they recognized him, saying,
"We have found him of whom Moses
in the law, and the prophets, did write,
Jesus of Nazareth, the son of Joseph." They,
in common with others, supposed him to be
the son of Joseph, the mystery of his incarnation
evidently not being generally
known at that time.

The law and the prophets and his works
were God's witnesses of Christ at his first
advent; and to the same testimony we are
referred for the evidences of his second advent.*

In addition to the testimony of the
law and the prophets these early disciples
were invited to "Come and see" for themselves,
that the power and wisdom of Jehovah
rested upon his Anointed. And they
came and saw, not only that the spirit of
holiness and grace was in him, but also that
the power of discerning of spirits (of reading
the thoughts and intents of the hearts)
and of working miracles was granted to
him. (Verses 47,48.) Thus God ratified the
testimony of his holy prophets, and fully
convinced those who were Israelites indeed
and in whom was no guile. Later the same
gifts— of miracles, discerning of spirits, healings,
prophecy, etc., were granted to the
Apostles, and for the same purpose.— Heb. 2:3,4;
1 Cor. 12:1,4,8-11.

R1695: page 270

OUR LORD'S FIRST MIRACLE.

III. QUAR., LESSON IX., AUG. 26, JOHN 2:1-11.

Golden Text— "This beginning of miracles did Jesus
in Cana of Galilee, and manifested forth his glory."

The golden text of this lesson suggests its
import: this beginning of Christ's miracles
manifested forth or typified the glory of his
coming Kingdom and power. The circumstance
of our Lord providing wine for a
festive occasion, and that, too, by the performance
of a miracle, as if to emphasize
the propriety of its use on such occasions,
is quite a difficulty in the way of advocates
of total abstinence, and quite an argument
in the mouths of those who favor the use
of wine as a beverage. But both the difficulty
and the argument disappear before a

*See M. DAWN, VOL. II., Chaps. 3,4.

R1695: page 272

clear conception of the object of the miracle.

Calling to mind Matt. 26:29-that our
Lord would no more drink of the fruit of
the vine with his disciples until he should
drink it new with them in the Kingdom;
and also the prophecy of Isaiah 25:6, "In

this mountain [the kingdom of God] shall
the Lord of hosts make unto all people a
feast of fat things, ...of wines on the lees
well refined"— we recognize in the exhilarating
wine an apt symbol of joy and gladness.
To partake of the cup of the Lord in
the present time signifies to share in his
sufferings, humiliation and death; but to
partake of his cup in the coming age will
mean to share in his glory and joy. That
will be the new wine in the Kingdom.

The first miracle was given to symbolize
this ultimate object of the work upon which
he was then entering, which was to glorify
his Church and then to spread a feast of
fat things (of rich blessings) and of wine
(of joy) before all people. How appropriate
that such a foreshadowing of future glory
should be the first of his wonderful works.

In observing the typical features of the
miracle we notice, (1) That its performance
was on the occasion of a wedding, following
the wedding ceremony. So the joy and
blessings of Christ's Kingdom, both to the
Church, his bride, and also to the world,
will follow the marriage of the Lamb and
his espoused virgin Church.

(2) Next we notice that this typical
marriage was on "the third day" (verse 1),
reminding us very forcibly of our Lord's
statement to some of the Pharisees (Luke 13:32):
"Go ye and tell that fox [Herod],

Behold I cast out devils and I do cures to-day

and to-morrow, and the third day I

shall be perfected; "and again (John 2:19,21,)

"Destroy this temple ["the temple of his

body"— the Church], and in three days I

will raise it up." The three days here referred

to were days of a thousand years

each— the fifth, sixth and seventh thousand-year-days

from creation. Jesus then lived

in the fifth; and now, in the dawning of the

seventh, his body will be "perfected" and

"raised up" to kingdom power and glory.

The marriage of the Lamb will be in the third

day of her existence as the body of Christ,

and in the seventh of the world's history.

(3) We notice that the miracle consisted
in the turning of the water in the vessels
for purification into the desirable beverage,
the "good wine." Water is a symbol of
truth (Eph. 5:26), the use of which is for
refreshing and cleansing the Lord's people;
and it is through this very cleansing agency
that the Church is to be glorified and the
world blessed. Divine truth, having by its

blessed inspiration to godliness and holiness,
accomplished its cleansing purifying work,
will be gloriously realized in the blessings
and joys of the Kingdom.

(4) The Lord's reply to Mary, who informed
him of the lack of wine, is also significant.
"Jesus said to her, What [is that]
to me and to thee, O woman? Mine hour
has not yet come." (Verse 4— Diaglott.) The
"woman," the Church, need not yet inquire
for the new wine of joy. The hour
for exaltation and glory has not yet come,
and as yet we have to do only with the
dregs of the cup of humiliation and sacrifice.
And if we partake of this cup now we will
surely drink the new wine with him in the
Kingdom. Let us take the advice of Mary—
"Whatsoever he saith unto you, do it," and
in due time faithful obedience to all his directions
will be amply rewarded by the
privilege of participating with him in the
joys of the Kingdom, the "new wine." And
following that will come for all people the
feast of fat things and of wines on the lees.

By the early disciples this typical significance
could not have been discerned; but
they did see in the power that could work
such a miracle the evidence of his claim to
be the Son of God, while to us in the light
of the dawning Millennial day the finer lines
of type and prophecy are due to be understood
and are clearly manifest.

The occurrence has no more bearing on
the temperance question than had the taking
of a colt to fulfill the prophecy of Zech. 9:9
(Matt. 21:1-5) a bearing on the question of
the rights of private property. All things
belong to God and have their legitimate
and illegitimate uses. Under the rule which
Paul gives (1 Cor. 8:13), the disuse of
wine as a beverage is certainly commendable
under present conditions, while its limited
use for medicinal purposes is warranted
by 1 Tim. 5:23.

R1695: page 271

JESUS CLEANSING THE TEMPLE.

III. QUAR., LESSON X., SEPT. 2, JOHN 2:13-25.

Golden Text— "Make not my Father's house a house
of merchandise. "--John 2:16.

The several accounts of this action of our
Lord by the other evangelists place the occurrence

R1695 : page 272

unmistakably near the close of his
ministry, while John here mentions it in
connection with events at the beginning of
his public work. It would appear, however,
that the one event was referred to by
them all, the last verse of John's account,
like the others, showing the hostile attitude
of numerous opponents who sought his life,
which disposition did not make its appearance
in the very beginning of his ministry.

This authoritative action of Jesus had a
peculiar fitness as a type near the close of
his ministry. It immediately followed his
triumphant entry into Jerusalem in fulfilment
of the prophecy— "Behold thy king
cometh unto thee, etc." (Zech. 9:9); and
this course in the temple was an assumption
of authority consequent upon this rightful
claim to be the king of Israel— a claim, however,
which was rejected by the Jews. "He

R1696: page 272

came unto his own [people], and his own received
him not." (John 1:11.) Then, seeing
they put away the favor of God from them
and proved themselves unworthy of it, he
turned to the Gentiles to take out of them
a people for his name, which selection has
required the eighteen centuries of the Gospel
age; and that fleshly house of Israel and
this spiritual house, the Gospel Church,
stand related to each other as type and antitype;
both as to circumstances and time. As
an event shortly preceding his crucifixion,
this cleansing of the temple finds its antitype
in a similar work here, beginning at the
corresponding date- 1878 (See M. DAWN,
VOL. II., page 239); viz., the casting out (from
the spiritual temple— his body, the consecrated
Church) of such as are unworthy to be
of that body, while the worthy ones, the pure
in heart, are being correspondingly blessed.

The scourge of small cords was a fit emblem
of the harmonious doctrines of Christ,
which are accomplishing the cleansing
work here.

When asked for a sign of the authority
by which he did these things, Jesus pointed
forward to his future power— after his
death and resurrection. (Verses 18-21.) He

had no authority to begin the actual work
then; that which he did being only typical,
and for our profiting, not theirs.

VERSES 23-25 (Diaglott). Though the
people at this time seemed greatly impressed
by his miracles, and, shouting Hosanna! before
him, seemed ready to accept him as the
Messiah and to proclaim him king at once
(See also Matt. 21:9-1 1), Jesus did not trust
them; for he knew the fickleness of their
hearts, and having the gift also of discerning
of spirits, he needed not that any man
should testify of them, for he knew what
was in them.— Luke 20:41-47.

The Golden Text— "Make not my Father's
house a house of merchandise"— should
have the most careful consideration of all
those who profess to be of his consecrated
house,— the true temple. In this time of
cleansing, sifting and purifying of the temple
of God, none will be permitted to remain
in it whose purpose is in any way to
make merchandise of God's holy things.

R1696: page 272

JESUS AND NICODEMUS.

III. QUAR., LESSON XL, SEPT. 9, JOHN 3:1-16.

Golden Text— "God so loved the world that he gave
his only begotten Son, that whosoever believeth in him
should not perish, but have everlasting life."— John 3:16.

For a consideration of this interview between
the Lord and Nicodemus, see M.
DAWN, VOL. I., Chap. xiv. In connection
with Verse 13 see Acts 2:34 and 2 Tim. 4:8.

VERSES 14-15. The reference here is to
the circumstance recorded in Num. 21:4-9,
when the bite of a fiery serpent was cured
by a look at the brazen serpent which
Moses raised up. The fiery serpents here
represented Sin, from whose deadly bite all
humanity is suffering. But Christ, who knew
no sin, was made a sin-offering on our behalf,
that we might be made the righteousness
of God in him. (2 Cor. 5:21 -Diaglott.)
He is the antitype of the brazen serpent.
The lifting up of the serpent in the wilderness
prefigured the lifting up of Christ on
the cross of Calvary; and the look of faith
to him and the merit of his sacrifice for salvation
is the never- failing cure for sin, as it

is also the only hope of our fallen race.

VERSE 16 suggests the cost of the world's
salvation to our Heavenly Father. His only
begotten Son was the delight and treasure
of his heart; and all the painful process of
his humiliation and sacrifice even unto an
ignominious and cruel death were at the
expense of the fondest affection of him who
loves as never man loved. With the assurance
of this example of divine love for our
race, the Apostle Paul (Rom. 8:31-39) would
further encourage our faith, saying, "He
that spared not his own Son, but delivered
him up for us all, how shall he not with him
also freely give us all things? If God be for
us, who can be against us?"

page 274

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Brother Otto Koetitz, now a valued helper in
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R1682: page 274

ROMANISM IN NEW YORK.

The American Journal of Politics, referring
to the way in which the Church of Rome is
obtaining complete sway in American politics
says: "In New York the following are Roman
Catholics: The mayor, the sheriff, the comptroller,
the counsel to the corporation, the whole
Board of Assessment, the commissioner of public
works, the superintendent of the street
cleaning department, the clerk to the board of
aldermen, the majority of that board, every
member of the Board of Tax Commissioners,
several justices of the Supreme, Superior, and
Common Pleas Courts, the controllers of the
Board of Estimate and Apportionment, the majority
in many of the ward boards of trustees,
a large portion of the Board of Education, the
controllers of the Department of Charities and
Corrections, the majority of the police force,
the controllers of the fire department, of the
Board of Street Openings, the whole of the
Armoury Board, the registrar of deeds, the commissioner
of jurors, one-half of the commissioners
of accounts, the supervisor of the city
records, the collector of the port, the sub-treasurer,
a majority of the commissioners of the
Sinking Fund, and, finally, the majority of the
delegates to Congress, and in the State Senate,
and Assembly."— Evangelical Churchman.

R1696: page 275

VOL. XV. SEPTEMBER 1, 1894. NO. 17.

"IF YE BE CHRIST'S."

"If ye be Christ's, then are ye Abraham's seed,
and heirs according to the promise."— Gal. 3:29.

THESE words were addressed by the inspired

Apostle to Christians, and they apply with
equal force to the same class to-day. He does
not say— "If ye be Jews;" although like all the
early Christian churches, those of Galatia were
no doubt composed in good proportion of
Hebrews of various tribes. That was not the
ground, or condition, upon which they might
consider themselves heirs of the promise made
to Abraham.

Neither does he say— "If ye be Anglo-Israelites."
He knew nothing about such kinship
according to the flesh having anything
whatever to do with a joint-heirship in the
promise. Quite to the contrary indeed: for
under divine inspiration he tells us—

"Though the number of the children of
Israel be as the sand of the sea, a remnant
[only] shall be saved [from their blindness predicted.]"
"For they stumbled at that stumbling
stone;" and "the Gentiles, which followed
not after righteousness, have attained to the
righteousness which is by faith." "I have great
heaviness and continual sorrow in my heart.
For I could wish that myself were accursed from
Christ [if by losing this joint-heirship myself
I might gain it] for my brethren, my kinsmen
according to the flesh, who are Israelites. "--
Rom. 9:27,32,30,2-4.

Still discussing the blindness of Israel and
their fall from divine favor, which opened the
door of favor to the Gentiles, the Apostle assures
us that the vessels of God's mercy prepared
unto glory are "us whom he hath called,
not of Jews only, but also of the Gentiles."
(Rom. 9:23,24.) "Israel [as a nation, the
twelve tribes] hath not obtained that which he
seeketh for; but the election hath obtained it,
and the rest were blinded."— Rom. 1 1:7.

Keeping up the same discussion he asks, "Have
they [the fleshly seed] stumbled that they should
fall [utterly]?" He answers, "God forbid:
but rather that through their fall [as the natural
seed to which the promise first was made] salvation
is come to the Gentiles, for to provoke
them to jealousy." And it has had, and will yet
more have, this effect. Since the preaching of
the Gospel to the Gentiles, Israel no longer
goes after Baal, Moloch and other idolatries.
That people seem to be growing more and
more jealous of Christianity, and are now claiming
and quoting Jesus as a Jew, as shown in our
issue of Apr. 15, page 1 14, and June 11, page 162.

Thus "the fall of them [is] the riches of the
world; and the diminishing of them [the selecting
of only a few, a remnant from them results
in] the enriching of the Gentiles [proportionately

--Gal. 3:14.] And if the cutting off

of that people resulted in such blessing to

others, how much greater blessings may we expect

as a result of Israel's ultimate full regathering

to God as a result of the jealousy? (Rom. 11:12.)

Blindness in part [temporary blindness]

has happened unto Israel [—except the remnant

which accepted Christ; and that blindness will

last] until the fulness of [the completeness of the

R1696: page 276

elect Church, selected from] the Gentiles be
come in. And so [thus or then] all Israel shall
be saved [from the blindness which happened
to them eighteen centuries ago]: as it is written,
There shall come out of Zion the Deliverer
[Christ, the head, and his Church, the body],
and shall turn away ungodliness from Jacob
[Israel after the flesh]. For this is my covenant
[agreement] with them when I shall take away
their sins."— Verses 25-27.

Satisfied that the Apostle did not in our text
refer to all Israel that stumbled and that is to
be saved from blindness by and by, nor to their
children according to the flesh, lost or found,
we settle it in our minds that the Apostle meant
the words of our text to apply to consecrated
believers in Christ, only; for whether Jew or
Gentile, bond or free, all who are in Christ
Jesus are one; joint-heirs of the promise made
to Abraham.-Rom. 10:12; Gal. 3:28.

But notice, again, very particularly, the words
of our text. The Apostle begins the statement
with that small but very significant word, if:
"If ye be Christ's." It was not sufficient to

R1697: page 276

be known as a regular attendant of one of the
congregations of believers in Galatia— a brother
in good standing with fellow Christians and of
good moral character. Nor did it avail anything
that the great Apostle Paul recognized
those congregations of believers in Galatia as
"brethren" and "sons of God." (Gal. 3:15,26;
4:6,12,31; 5:1 1,13; 6:1,18.) Notwithstanding
all this, the inspired writer says, "if."

To "be Christ's," therefore, evidently means
a great deal more than faith, respectability and
good endorsement. It means to belong to Christ;
—to be his, body, soul and spirit;— to be his
to-day and forever; his servant, to do his will
in his way and at his time; when convenient
and pleasurable, and when inconvenient, painful
and difficult.

It means, furthermore, that we cannot belong
to anyone else in this complete sense, for no
man can serve two masters. Here comes in a
difficulty for those who belong to secret or other
Societies. The laws, professions and customs
of these are almost certain to conflict with or
infringe upon a full consecration to Christ.
They profess some things which Christ condemns,
and if we would speak as his oracles we
would offend. Their laws and customs are
worldly, or at least conformed to this world,
and our Master has laid down as his law that we
be not conformed to this world, but that we be
"transformed by the renewing of our minds-
proving [ascertaining] the good and acceptable
and perfect will of God." These Societies inculcate
the wisdom of pleasing the world: our
Master tells all that are his, "Ye are not of the
world, even as I am not of this world." "If
any man love the world, the love of the Father
is not in him." In a word he says to us,
"Choose ye this day whom ye will serve."
"Ye cannot serve God and Mammon."

These observations apply as truly to religious
societies, churches, etc., as to others: indeed,
more so, because the latter affect to represent
Christ and to speak for him, which, surely, they
have no right or authority to do; for our Master
still speaks to those that are his through the
Gospels and the words of his inspired Twelve
Apostles. See article on "The Twelve Apostles,"
in TOWER, May 1, '93, p. 131.

Almost all denominations have formulated
Confessions of Faith to which all who belong
to them either directly or indirectly give assent.
And these uniformly conflict with the doctrines
of Christ. They demand consecrated time and
money, as well as name and influence, for
these, which are false doctrines, and hence in
opposition to Christ's doctrines. If we "be
Christ's" only and fully, we cannot compromise
with the world, nor with its policy and
spirit amongst Christ's disciples. Not to compromisers,
but to "overcomers," Christ's very
own, is given the promise of a share with him
in his throne as fellow-members of the Seed of
Abraham and heirs according to that promise
or covenant.

Finally, and most important of all, the Christian
must learn that, "if he be Christ's" servant
and disciple, he is not his own;— not his
servant to do his own will in his own way and
time, nor his own teacher to make his own
theology and code of laws and philosophies.
He is simply a disciple or pupil in the School
of Christ, under instruction upon every subject;

—he is a know-nothing, a fool, according to the

R1697: page 277

wisdom of this world, in order that he may gain
the true, heavenly wisdom. He is to be emptied
of self in every sense, that he may "be
Christ's" completely— dead to self, and alive
toward God through Jesus Christ, his Lord.
Few such? Ah! yes; and this the Master
foretold us, saying, "Fear not, little flock, it is
the Father's good pleasure to give you the
Kingdom."

"Not my own, but saved by Jesus,
Who redeemed me by his blood,

Gladly I accept the message;
I belong to Christ, the Lord.

"Not my own! to Christ, my Savior,

I, believing, trust my soul;
Everything to him committed,

While eternal ages roll.

"Not my own! my time, my talent,

Freely all to Christ I bring,
To be used in joyful service

For the glory of my King.

"Not my own! Oh, not my own!

Jesus, I belong to thee!
All I have and all I hope for,

Thine for all eternity."

But what is it to be "Abraham's seed and
heirs according to the promise" made to
Abraham?

The promise made to Abraham was the first
distinct statement of the Gospel of which we have
any record. It reads, "In thee and thy seed
shall all the families of the earth be blessed."
This was good tidings to Abraham, as it would
be indeed to all who have generous, godlike
hearts; and hence the Apostle says that "God
preached the gospel beforehand to Abraham,
saying, 'In thy seed shall all the families of
the earth be blessed.'"

This gospel is still beforehand, in the sense
that all the families of the earth have not yet
been blest; but it may be said to be a present
gospel to the few who now have "ears to
hear,"— to appreciate it.

To hear it fully and clearly is to appreciate
the fact that a Millennium of blessing was provided
for by the death of Christ as man's ransom
or substitute, and that consequently a blessing

is to come to all the families of the earth.
This blessing will consist of a full opportunity
to know God and to come into harmony with
him under the conditions of the New Covenant
(sealed with the precious blood), and thus to
have everlasting life.

To those who appreciate this gospel, and who
thus judge that if one died for all, then were
all dead [legally], and that we who live [through
Christ's promise and work] should not henceforth
live unto ourselves, but unto him who
loved us and died for us;— to these the Lord
makes known the exceeding riches of his grace,
and offers a share with him in that work
of blessing all the families of the earth, because
they appreciate his work. And the further
they go in obedience, self-denial and self-sacrifice
in his service, the more he communicates
of his gracious, loving plan, whose lengths
and breadths and heights and depths are far
beyond the comprehension of the natural man;
but God reveals them by his spirit to those who
are "Christ's."-2 Cor. 5:14,15; 1 Cor. 2:9,10.

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"ONCE IN GRACE ALWAYS IN GRACE."

THAT monstrous doctrine of "eternal torment,"
a blasphemy on the name and character
of Jehovah God, has led God's people to
some very illogical conclusions on other subjects
as well; amongst others, to the view that whoever
becomes a true child of God can never become
a "castaway" from divine favor. Thus
does Satan use the fear of torment to hinder
love to God, while he operates reversely, through
the same fear, upon the minds of the same people
to make them feel secure and careless, though
they so dread God that true love is impossible.

The human mind is so constituted that it
can by sophistry or false reasoning convince itself
of error: hence the only safe position for
any of us is to have absolutely no will or preference
of our own, and thus to come to the
Word of God free from all prejudice, intent
simply upon knowing his will and plan: otherwise
we are in constant danger of deceiving
ourselves into whatever view we prefer; for "the
heart is deceitful above all things."

R1697: page 278

Of course the Scriptures are appealed to as
proof of this theory, that all are forever safe
and sure of heaven who have been begotten of
the spirit of truth. Hence we should examine
carefully the Scriptures bearing upon this question,
that we be not deceived. We read:—

(1) "Whosoever is born [begotten] of God
doth not commit sin; for [or because] his seed
remaineth in him: and he cannot sin, because he
is born [begotten] of God. In this the children
of God are manifest, and the children of the
devil: whosoever doeth not righteousness is not
of God, neither he that loveth not his brother."
--1 John 3:9,10.

(2) "Whosoever is born [begotten] of God
sinneth not; but he that is begotten of God
keepeth himself, and the wicked one toucheth
[catcheth] him not."— 1 John 5:18.

(3) "Being born [begotten] again, not of
corruptible seed but of incorruptible, by the
Word of God, which liveth and abideth forever."
-IPet. 1:23.

(4) "No man can come to me except the
Father which hath sent me draw him: and him
that cometh to me I will in no wise cast out."
-John 6:44,37.

(5) "My Father, who gave them me, is
greater than all; and no man is able to pluck
them out of my Father's hand."— John 10:29.

(6) "Whom he did foreknow, he also did
predestinate to be conformed to the image of
his Son."-Rom. 8:29.

(7) "The Lord knoweth them that are
his."-2 Tim. 2:19.

(8) "It is God which worketh in you both
to will and to do of his good pleasure."—
Phil. 2:13.

R1698: page 278

(9) "If ye do these things, ye shall never
fall; for so an entrance shall be ministered unto
you abundantly into the everlasting Kingdom
of our Lord and Savior Jesus Christ."—

2 Pet. 1:10,11.

(10) "To deliver such a one unto Satan
for the destruction of the flesh, that the spirit
may be saved in the day of the Lord Jesus."—
1 Cor. 5:5.

The first four of these texts are supposed to
teach that at our conversion we get from God
an atom of himself, the seed of the new being;
and this seed is presumed to be indestructible,
incorruptible, unimpairable. It is claimed that
although this seed may lie dormant awhile, or

be hindered from development by a sinful course
of life, it will ultimately, surely develop into a
true and noble spiritual being.

But these texts do not so teach. They do
not teach that the new nature, begotten by the
holy seed, the truth, cannot corrupt, cannot
die;— that the convert cannot fall from grace.
The contrary is the suggestion and lesson of
the figure used— natural begetting. It shows
us the possibility of misconception, miscarriage,
still-birth, etc., after the spiritual begetting as
after the natural begetting. Thus the figure
used contradicts the theory sought to be built
upon it.

They do teach, that if our begetting is genuine,
it must be a begetting or inspiring by the
truth, and not by error; and that if we are
really begotten by God's precious promises to
new hopes, and new ambitions, and a new
course of living, our natural preference for sin
(by reason of the fall) having given place to a
preference for righteousness, we cannot sin
(wilfully);— and to them that are accepted in
Christ nothing is reckoned sin that is contrary
to their will, uncontrollable weaknesses, resulting
from the fall, being covered from God's
sight by the ransom.— Rom. 4:7,8.

Hence, if any man sin (wilfully, intentionally),
it is a sign that at that time he is not begotten
of God by the Word of truth. If he
ever were begotten to a holy, consecrated will,
the seed of truth must have died; for so long as
it remains he could not take pleasure in wilful
disobedience.

The truth-seed itself is incorruptible, but not
so the newness of life begotten by it. The
truth may be let slip, and leave us as though we
had not known it. "We have this treasure [the
spirit of the truth and the new wills begotten
of it] in earthen vessels," as the Apostle says.
(2 Cor. 4:7.) And our earthen vessels are all
more or less cracked by the fall, so that we are
unable to contain or to retain a full measure of
the spirit of the truth,— with all the daubing
and patching we can do; at best they are leaky
vessels. Therefore, the Apostle again says,

R1698: page 279

"We ought to give the more earnest heed lest
we should let these things slip [leak out]."

The possibility of falling away, after having
come into full fellowship with the Lord and
been reckoned members of his "body," is very
clearly taught by our Lord as well as by the
apostles. In fact, the only ones in danger of

falling away from divine favor are those who
have been lifted up to that favor, and not the
world still groveling in sin, "without God and
without hope." The Apostle Paul says,

"If we [the consecrated Church] sin wilfully,
after that we have received a knowledge of the
truth, there remaineth no more a sacrifice for
sins [we having enjoyed our share of grace under
the one sacrifice], but a fearful looking for
of judgment and fiery indignation which shall
devour [not preserve, nor purify, but destroy
such wilful sinners as] the adversaries [of God]."
--Heb. 10:26,27.

Again, he declares, It is impossible to renew
unto repentance those once enlightened, who
have been made partakers of the holy spirit,
etc., if they shall fall away. (Heb. 6:4-8.) But
so infatuated and so deceived by their own
hearts are those whose views we criticise,
that to these words they reply, Yes, but the
Apostle says if; whereas he knew that they
could not fall away, and is merely citing an
impossible case. Such people can only be left
to the blindness which their own wilfulness and
prejudice has induced. Whoever can read this
citation, and still claim that the Apostle was
teaching the impossibility of Christians falling
from divine favor, is surely lacking either in
intelligence or conscientiousness; and it would
be useless for us to try to convince him. For
he who could and would so distort the divine
record would have no difficulty in getting rid
of any arguments we or others might frame.

The Apostle Peter speaks of this same class,
saying, "For if, after they have escaped the pollutions
of the world, through the knowledge of
the Lord and Savior Jesus Christ [i.e., by being
"begotten by the Word of God"], they
are again entangled therein, and overcome, the
latter end is worse with them than the beginning.
For it had been better for them not to
have known the way of righteousness, than,
after they have known it [been "begotten by the
Word of God"] to turn from the holy commandment
delivered unto them. But it is happened
unto them according to the true proverb,
The dog is turned to his own vomit again; and
the sow that was washed to her wallowing in
the mire. "-2 Pet. 2:20-22.

Our Lord taught the same lesson in his parables.
He represented the state of the justified
who backslide, by a man out of whom the devil
had been cast and which, returning, found the
heart swept and garnished, but unoccupied,
and, entering in with others, made "the last
end of that man worse than the first."—

Matt. 12:43-45.

In the parable of the wedding guests (Matt. 22:1 1-13)
the Lord shows one (who represents a
class), who evidently came in among the others,
clothed in the provided "wedding garment,"
and who was fully recognized as a guest and
"friend" by the host until he removed the
garment [which typifies Christ's imputed robe
of righteousness]; and then he was cast out of
the special light and favor into the outer darkness
from which he originally came in.

In the parable of the sower our Lord shows
how the good seed (the Word of God that liveth
and abideth forever) might be received upon
stony ground and sprout into being, and that
new being afterward die, and how the same
good, incorruptible seed in other cases is choked
by the thorns of worldly business, pleasure and
ambition.-Matt. 13:3-9,18-23.

In the parable of the Vine (John 15:1-8) he
shows that one may be begotten by the Word
of God, and even become a member of the elect
Church, the true Vine, and be recognized as such
by the husbandman, God, and that yet, if he fail
to bring forth the fruits of the spirit, he will in
due time be cut off from that elect Church or
true Vine. For the present state of our membership
is not final, but a probationary one,—
His "house are we, if we hold fast the confidence
and the rejoicing of the hope firm unto the end."
(Heb. 3:6.) We are justified by God's grace
and called to be his sons, and "he is faithful that
promised." (Heb. 10:23.) If there be failure
or unfaithfulness, it will be on our part. Hence
in receiving us as sons he is taking us at our

R1698: page 280

Covenant: and whoever becomes a "castaway"
must become such of his own wilful act,~"If
we sin wilfully," etc.

Our Lord mentions some such whom he will
disown, saying, Many shall say unto me in
that day, Lord, Lord, have we not done many
wonderful works in thy name, and in thy name
cast out devils.

Again, he tells us of one fully recognized as
a servant and entrusted with a talent for service,
who, because unfaithful, will have it taken from
him and be himself cast into outer darkness:
not because he never was a real servant, but
because, being really a servant, he proved unfaithful.
--Matt. 25:14-28.

Let us now glance at the other texts cited to
prove this theory that a true Christian cannot
fall from divine favor.

The fourth is a simple statement that the
Word and providence of God alone can draw
men to Christ, the Life-giver, and that Christ
will not refuse any coming as the result of
such a drawing. It says not one word about
his holding men who come so that they cannot
go from him again, crucify him afresh and do
despite to the spirit of God's favor.

The fifth text merely asserts God's willingness
and ability to shield and keep all who desire
to be kept— who abide under the shadow of the
Almighty. It does not at all imply an imprisonment
of those in God's care, so that they
cannot go from him as they came to him, by
the exercise of their own free wills.

The sixth text merely mentions that the class
foreknown to the Lord as those who will be
joint-heirs with Christ, he has foreordained
must have characters like that of Christ— must
be copies of him. See a further treatment of
this text in Z.W. TOWER, Feb. 1, '94.

The seventh text declares that God cannot
be deceived. He knows those who become his,
by being begotten by the Word, and he knows
equally well whenever any lose the spirit of the
truth and cease to will and to do according to
his good pleasure.

The eighth text shows our continual dependence
upon the Lord, not only for our first impulses
toward holiness when we are begotten by
his Word to newness of life, but also when we
need the encouragement and promptings to
deeds of righteousness which his exceeding great
and precious promises continually inspire. God's
Word is "the power of God unto salvation [by
which he works in us first to will aright and
then to do right] to every one that believeth"
—receiving the spirit of that Word into good
and honest hearts.— Compare 1 Pet. 1 :23 with
2 Pet. 1:4 and Rom. 1:16.

The ninth text shows that our continuance
in safety depends upon our own course of conduct
after God has done his part through his
Word and providences; if then we do these
things, if we cultivate the spirit of Christ and
are "not barren nor unfruitful," but "give diligence

R1699: page 280

to make our calling and election sure,"
then, under such conditions, we "shall never
fall;" for God will not suffer us to be tempted
above that we are able, but will with the temptation
provide a way of escape.— See TOWER,
Oct. 15, '92.
The tenth text is the only one that gives even

a slight support to the doctrine claimed. Here
one of the begotten or consecrated Church has
committed sin; not necessarily a wilful sin, but
quite probably in part at least a sin of ignorance;
the transgressor was probably a "babe"
in Christ and in the knowledge of the divine
will, or had mistaken the liberty wherewith
Christ makes free for license to sin, or both.
At all events, the Apostle's language indicates
that his case was not a hopeless one, as it would
have been had the sinner transgressed against
full light and knowledge, wilfully. For the
same Apostle declares that such cannot be renewed
unto repentance.— Heb. 6:4-6. Compare
Uohn5:16.

The Apostle would show the Church the importance
of prompt and decisive action to correct
such an error. The wrong-doer should
not be temporized with, nor coaxed and advised,
nor remonstrated against, but should be promptly
disfellowshipped by all the pure-minded, refused
all recognition and all privileges of fellowship,
no matter what his professions or knowledge
or talents: thus left to the world and the
devil for fellowship, he would be the more likely
to see his condition and reform. That in the
case mentioned the man did not have a bad spirit,

R1699: page 281

but still had some love for God and his people and
a desire for spiritual things, is shown by the Apostle's
words, "That the spirit may be saved in the
day of the Lord Jesus." If his spirit had been
bad, the Apostle would not suggest its being saved
—all that is evil must be destroyed. This man's
spirit was good— his will was to do God's will,
but from some cause he did not allow the exceeding
great and precious promises of God's
Word work in him to do right. The purity of
the Church demanded that he be dealt with
rigorously; and his own future depended upon
whether or not the animal nature which was
ruling him should be mortified— put to death. --
Rom. 8:13; Col. 3:5.

The mortifying of the flesh implies that we
cease to do evil and learn to do well; becoming
dead as to sin, but alive unto righteousness.
Only those who attain to such conditions will
ever have everlasting life upon any plane of being.

But there are two ways of reaching the same
end. The more desirable and more noble of
the two is this; viz., after justification and peace
with God, by faith in the great atonement, we
should consider ourselves as bought with a
price, even the precious blood of Christ, and

hence no longer our own, and should present
our bodies living sacrifices to the service of the
Lord— to be used, not according to our former
will of the flesh, but according to the will (the
Lord's will) to which we have been begotten
by the word of truth. Such will not fulfil the
desires of the flesh— sacrificed and reckoned
dead, but the desires of their new spirit. The
mind of Christ dwelling in them richly will
control them more and more, and accomplish
the sacrifice of the flesh in God's service. The
class who so do, during this Gospel age, are
called "Overcomers;" and to them will be fulfilled
all the richest of God's promises; and, as
joint-heirs with Christ, they shall inherit all
things. These are in all a "little flock," because
their path is a narrow one.

The other way of reaching the same result,
viz., of becoming dead to sin and alive toward
righteousness is followed by many; but it is an
ignoble way, an unsatisfactory way and in every
sense undesirable. It is this: After gaining justification
and peace through Christ, to make a
covenant of self-sacrifice, and then by yielding to
temptations and weaknesses to fail to overcome;
and yet to hold tightly to the Lord, at the same
time not resisting the desires of the flesh— not
crucifying the flesh with its affections and desires,
good and bad. This is the attitude of the
majority of truly consecrated Christians— they
are seeking to serve God and mammon, to
please self and worldly friends as well as the
Lord, some going to one extreme and some to
another. The result of their course is that they
please nobody. The world endures them, but
despises their religious aspirations as "cant,"
and themselves as hypocrites. They are always
dissatisfied with themselves, feeling conscience-smitten
that they are violating the spirit of their
consecration. They do not please the Lord,
but he has pity on them. He sees that if right-doing
were just as easy as wrong-doing, this
class would choose the right; and in sympathetic
pity he does for them the only thing that can
be done further. He delivers them to Satan;
he permits the great enemy of righteousness to
attack them;— he permits their cherished ambitions
to ensnare them and pinch them, their
idols to fall, their earthly sweets to turn to
bitterness, until, heart-sick and disappointed,
the spirit may turn fully to the Lord, not an
"overcomer," not a sacrifice, but one in whom
the flesh has been destroyed by bitter experience,
crying,

"I have sought the world around,

Peace and comfort nowhere found.

Now to Christ my spirit turns,
Turns a fugitive unblest."

But such a result is by no means a certainty;
instead of the buffetings and troubles turning
the heart to the Lord, it may and often does
result in utter loss of the spirit of Christ and a
total cutting off and destruction of the unfruitful
branch.

The Apostle says, "that the spirit may be
saved in the day of the Lord Jesus." The result
is at best an uncertainty— it may or may not be
saved ultimately. The only way to save such as
will not sacrifice is to put them through troubles
which will destroy the flesh and develop the spirit;
and this heroic remedy the Lord applies.

This is the secret of much of the trouble
through which God's people pass:— they are

R1699: page 282

not overcomers, and he is putting them through

troublous experiences to destroy the will of the

flesh and its control of them as "new creatures,"

and save them from their old selves.

For the "great company" (mentioned in Rev. 7:9,10)

refers not merely to some of this class

now living, who, because not overcomers, not

self-sacrificers, will not be saved from the great

"time of trouble such as was not since there

was a nation," but go into it and "have their

portion with the hypocrites" and the world, in

order that they may have the love of fleshly things

—worldly ambitions, etc.,— entirely burned out:

it refers as well to a similar class passing

through trouble during all this Gospel age. To

those rightly exercised a reward, a blessing, will

be granted and everlasting life— although all

such will lose the great prize to which all called

in this age might attain, with far less pain and

trouble, if obedient to their covenant,— self-sacrificers.

But if, notwithstanding this discipline

and experience, any still choose to live

after the flesh, the Apostle's warning is that such

"shall die" (Rom. 8:13); and he refers to the

second death evidently, because the first death

(Adamic death) passed upon all.

But let it not be forgotten that the "overcomers"
also "suffer," pass through "fiery
trials" and "endure a great fight of afflictions,"
partly in their own persons and partly in their
fellowship with others misused. (See Heb. 10:33,34.)
There is a difference, however, a great
difference between these sufferings of the sacrificers
and those sufferings previously mentioned,
of the class having their flesh destroyed.
The sufferings of the self-sacrificing class are

for godliness, for righteousness' sake, and in the
interest of the Lord, his people and his truth,
directly or indirectly: and such sufferings are
accompanied by a joy and peace which make
them, however severe, to appear but "light
afflictions" and "but for a moment." (Compare
Acts 16:22-25; 2 Cor. 4:17; Rom. 8:18;
Acts 5:41.) But joy and rejoicing are properly
lacking in the sufferings for correction in
righteousness, and for unfaithfulness to the covenant
of self-sacrificers: the destruction of the
flesh is therefore doubly painful; and for every
reason those who have been called to suffer
with Christ as joint-sacrificers, and by and by
to be his joint-heirs, should lay aside every
hindrance and weight and run in the race,—
that they may make their calling and election
sure and win the prize.

In this tenth text, therefore, there is nothing
to indicate that all who obtain the grace of
God will never fall from it: it does, however,
show God's longsuffering mercy, his unwillingness
that any should perish in whom an acceptable
character can be developed at any cost.

In conclusion, then, we exhort you, "that ye
receive not the grace of God in vain." "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." (2 Cor. 6:1; Heb. 4:1.)
The crown of life is promised to those faithful
until death.-Compare Ezek. 33:13,14; Rev. 2:10,11,26;
3:5.

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DISINTEGRATION IN THE CHURCH OF ROME.

ORGANIZING AN INDEPENDENT CHURCH.

A PROCLAMATION inviting the discontented

Roman Catholics and Catholics

other than Roman in the United States to unite

has been issued in Cleveland. It is signed

by Rev. A. F. Kolaszewski, president, and M.

A. Chrostowski, secretary of the Polish National

Church Committee. They headed the revolt

from St. Stanislaus' Roman Catholic church in

that city, which led to the establishment of an

independent church on Fremont street. They

propose not to limit the movement to any nationality,

but to bring together all who desire

to enter the independent fold. Fifty thousand

copies of the proclamation will be distributed

through the country, and in a short time a convention

of delegates representing Polish congregations

throughout the country will be held.

After this convention has organized a new denomination,

discontents of other nationalities

will be invited to join it. The proclamation reads:

R1700: page 283

PROCLAMATION OF THE POLISH NATIONAL CHURCH
COMMITTEE OF THE CATHOLICS IN THE
UNITED STATES.

Fellow citizens and co-religionists: The Poles
of the United States, and all who have found
out from years of bitter experience what a curse
to their national interests, to their enlightenment
and progress, their allegiance to the
church of Rome is, have decided to throw away
the hateful yoke covered with moss of ages of
fanaticism and tyranny. Therefore, they have
decided to establish the Polish Independent
Catholic Church of America. Our religion, our
faith, will remain essentially the same; but we
want to be our own masters relative to the
management of our worldly affairs. The principles
laid down for the establishment of the
Independent Catholic Church are as follows:—

First. All the church property belongs to
the congregation, and not the bishops.

Second. The congregations will elect their
own priests, or approve the ones sent by the
bishop.

Third. The congregations will exercise perfect
freedom in regard to the education of their
children. There should be no compulsion in
regard to the sending of their children to parochial
schools. The parochial schools should be
furnished with American textbooks and the
American system of teaching.

Fourth. Perfect freedom of the press.

These are the principles laid down by us for
the establishment of an Independent Catholic
Church in this country. We have already, upon
these principles, established one church in
Cleveland, O. Others are being organized in
Baltimore, Chicago, Buffalo, Nanticoke and
Reading, Pa. In a few years hence we are
sure of having an independent congregation in
every Polish settlement in this country. But
our aim is broader still. We do not want to
confine this work of reform to our nationality
alone. We want to spread it all over the
country; we want to reach every catholic citizen
of the United States whose heart beats for

freedom and who is opposed to the tyranny and
fanaticism on which the church of Rome is
founded. For the purpose of carrying on the
propaganda of religious freedom among the
Poles, the Polish National Church Committee
was elected. This committee was authorized to
confer with the catholics in this country, composed
of other nationalities. This committee,
representing about 125,000 Poles who are worshiping
already in the independent spirit, makes
an appeal to you, fellow citizens and co-religionists,
and invites you to join in the movement.
We have not the least doubt that many thousands
of American catholics— Bohemian, German,
Irishmen, Frenchmen, and others— are dissatisfied
with the arbitrary rulings of the church of
Rome, which is represented in this country by
the whimsical, despotic, and shallow-minded
American bishops. We have not the least doubt
that many of you are opposed to the church
property being owned exclusively by the bishops.
This is simply absurd. This only shows
to what degree extends the greed for money of
our high church officials.

We have no doubt, also, that you would be
willing to have for your spiritual adviser a priest
who would really care for his flock, and not
for the bishop's interests, as it is at present.
We draw the example from the state of matters
existing among us. In our Polish congregations
we have had many examples where our
priests were treated in most unjust, most cruel,
most diabolical manner by their superiors, the
bishops. And we know that the only reason
for this was that the priest really cared for the
good of his flock, and did not want to enrich
the bishop at the expense of his congregation.
We presume that more or less the same state
of things exists among all the catholics in this
country. Therefore, when we say that we want
the election of the priest to be reserved for the
congregation— if not exclusively, then partially,
at least— we are sure we touch the keynote
of the question. Then come the schools. The
superiority in everything of the public schools
formed on the American system of school teaching
is so apparent to everybody that we will
not dwell upon this subject at all.

So, fellow citizens and co-religionists, you
can plainly see that we do not wish to change
our faith— our denomination. We wish to remain
as we are, catholics, but we want our
church, just as all the institutions in this country
are, to be governed by the spirit of freedom.
We want it to be governed by the free and
glorious Constitution of the United States. We

will remain catholics, but the worldly affairs of
our own church will be solely and exclusively
in our own hands. We do not want to organize
any other congregations but the catholic,
but they must be self-governed, dictated to by
the majority of the people, and not by the arbitrary
bishop, despotic Satolli, or infallible
pope of Rome.

These are our principles, and they sooner or
later will be recognized as a religious standard
by all the noble, thinking catholics of America.

On the road to the great religious freedom
and deliverance, however, we will find many
hard obstacles. The church of Rome is great
and powerful even in this country. While the
centuries passed away it remained the same, unchanged
and unmoved, and now it is even more

R1700: page 284

grim, fanatical and arbitrary than centuries ago.

R1701 : page 284

Its power, as hundreds of years ago, is founded

upon ignorance, superstition and fanaticism,

and there is small wonder that even in this

country it is so great. This church of Rome

will do its utmost to stop our work of reform.

It will beg, it will pray, or it will curse and excommunicate,

or it will strain every nerve in

its gigantic body to stop or crush us to the

dust.

Fellow citizens and brother catholics! United
we would stand— withstand all the onslaughts
of this mighty enemy of freedom— divided, separated,
we would fall, accomplish nothing, or
very little, at the end. We invite, therefore,
most earnestly, every one of you who thinks
more or less the same as we do, to join in this
grand stride for religious liberty. Instead of
having a committee composed of one nationality
for the carrying on of this propaganda, we
must have a national American church committee,
composed of all nationalities, with different
branches— that is, Polish, Bohemian, German,
Irish, and others. To bring about this we must
first have a convention, where all the plans for
the future work of reform will be discussed and
the above committee organized. Therefore, we
invite all who will take interest in this proclamation
to come to a convention which we propose
to hold in Cleveland for the purpose of
discussing all the matters pertaining to the establishment
of the independent catholic church
in America. We propose the city of Cleveland

for the place of convention, because in this city
the great movement was first begun a year ago.
In this city, too, we have already established
an independent catholic congregation, known
as the congregation of the Immaculate Heart
of the Blessed Virgin Mary. This congregation,
in spite of the excommunication by the
bishop of the Cleveland diocese, in spite of the
repeated appeals by Satolli, whose despotical
and whimsical inclinations are best shown by
his order expelling all the saloonkeepers from
the catholic societies, grows larger every day,
gaining new members. We beg of all of you
who are willing to take part in this great convention
to notify of your intention one of the
following officers of our committee, who, after
the list of those ready to participate will be
more or less completed, will name the clerk of
the convention.

All the newspapers in the country desirous of
helping this good work along, we beg to copy
this proclamation.

In the name of the Polish National Church
Committee,

Rev. A. F. Kolaszewski, Pres.,
M. A. Chrostowski, Secretary.

THE REVOLT SPREADING.

A large Catholic congregation in Baltimore,
Md., known as The Church of the Holy Rosary,
and numbering about three thousand members,
has decided to follow the example set at Detroit
and Cleveland;— organize an Independent
Church, place its affairs in the hands of a committee,
engage its own pastor, etc. Two of its
members were sent as a committee to Cleveland
to investigate the conduct of affairs there, and
made a glowing report of the success of the
movement. They report that about thirty
priests are ready to accept positions as soon as
they are offered. It was to prevent just such a
movement and keep peace in the Roman Catholic
family that Satolli was sent here as the representative
of the pope. His mission was only
partially successful in the healing of the McGlynn
schism. A similar Independent Catholic
movement is on foot in Europe.

A NATIONAL ORGANIZATION EFFECTED.

In harmony with the foregoing a general Convention

met at Cleveland on Aug. 20, at which
were delegates from congregations of Polish
Catholic secessionists in fourteen cities of the
U.S.— those of Baltimore, Cleveland, Detroit,
St. Louis and Buffalo being the largest. The latter
was reported by its delegates as 8000 strong.

Archbishop Vilatte was chosen the head of the
new church; and while some favored a name
indicating the Polish origin of the new denomination,
it was finally decided that as Catholics
of all nationalities would be invited to join it the
name should be, The American Catholic Church.

A resolution renouncing forever allegiance
to the Pope of Rome was voted down,— the
Archbishop declaring, "We will always recognize
the primacy of the pope. That does not
imply that we believe in his infallibility or supremacy.
The pope is nothing, but we respect
him for his primacy."

Archbishop Vilatte in a speech said, "We
are met together to exclaim, 'Great is the truth,
and it shall prevail.' We are met to proclaim
all over the land, 'Beware of despotism, if you
love liberty.' The American Catholic Church
will be composed of different nationalities."

R1699: page 285

RELIGION IN AMERICA: A JAPANESE VIEW.

THE Nation's Friend, a leading Japanese
monthly published at Tokio, has a paper
by Professor K. Ukita of the Doshisha College,
on "Religion in America," which has been
translated for The New York Independent.
Professor Ukita studied at Yale University for
a period of two years, and he gives his opinion
as the result of personal observation.

R1700: page 285

Mr. Ukita noticed that the lower classes in
America do not attend church. This is not a
phenomenon of one district only. After noticing
the real condition of society, he found
that there is a proper cause for this phenomenon.
There is a custom in America of restricting
the seats in the religious temples; they
are sold to certain persons, and, even in the
churches with free seats, it is generally the custom
to take up collections for the maintenance
of the services; and, moreover, it is the custom

for ladies to wear fine dresses. Such being the
custom, those who have not much money and
wear coarse clothes are ashamed to enter the
churches. Civilization is progressing, but it
shows no mercy to the laborer. The Gospel is
preached, but the laborers cannot hear it. Ah!
the words, "Blessed are the poor," and "The
Gospel is preached to the poor," are no longer
true; they are simply recorded in a Bible which
is chained to the pulpit. In some extreme cases
the Christian Church excludes poor people from
coming into the Church. The Gospel of the
Saviour has become an almost exclusive possession
of the rich and middle classes.

The people by whom the present Church is
organized are capitalists and people of the middle
class. The day when they meet with people
of the lower class is not on the Sabbath
when the all-loving and merciful God and
Christ are remembered. Although they give
money to the Church on Sunday, on the weekdays
they do not remember the golden words
of Christ; they only know the economical principle
that they should buy in the cheapest market
and sell in the dearest market.

It is not proper to say that those outside of
the Church are not Christians. There are
many people who make the true God and Christ
their moral ideal, and yet who do not attend
church. Even among the lower class of people
whose names are not written on the church-rolls,
there are many who hold the same ideal.
In one society in New York, when a speaker
pronounces the word Church, the audience hiss,
but when he speaks the name of Christ they applaud;
so that it is clear that the present Church
has lost its power to attract men, and especially
to attract the heart of the lower classes. But
this is not a sign of the decline of Christianity.
This fact simply shows that the creed and system
hitherto prevailing are antiquated and do
not keep pace with the general current of the
Nineteenth Century.

If the Christian Church cannot reform its
creed and system very radically, it may come
to stand in the same position in the coming
revolution as it did in the time of the French
Revolution. It is true that the Church in
America is separated from the State; but, on
the other hand, it makes a league with the capitalists,
and the rich organize a church by themselves
and the poor by themselves. Although
there is no difference of Jew and Greek, slave
and free, male and female, and even no difference
of race in the Kingdom of Heaven, the
present Church in America not only refuses to

allow the poor to come in, but it is a fact that
the white people and the black are opposing
each other. The great future revolution of the
world will be not merely religious and political,
but also a great social revolution, consisting of
economical and race reformation.
—Literary Digest.

R1701 : page 285

"UPON THIS GENERATION."

"That upon you may come all the righteous blood shed
upon the earth, from the blood of righteous Abel unto
the blood of Zacharias, son of Barachias, whom ye
slew between the temple and the altar. Verily I
say unto you, All these things shall come
upon this generation."— Matt. 23:35,36.

AT first glance it appears unjust on God's
part to thus visit punishment for the sins
of the parents upon their children, centuries
after. Nor can we suppose that the evil-doers
—Cain and his successors— would be excused
from further responsibility even after their children
had suffered, for it would be as unjust to
let the real culprit go free of punishment as it
would be to punish him and his children both
for the same sins. Neither of these unjust and
unreasonable views can be the proper explanation
of these, our Lord's words.

The thought is this,— That generation (the
one in which our Lord lived) had so many advantages

R1701 : page 286

over every previous generation, in general
intelligence, as well as from the special
teachings of Christ and his followers, that its

R1702: page 286

responsibility was only proportionate. As it
had more advantages than all previous generations
combined, so the punishment for its
course of sin must injustice be all and more
than equivalent to the punishments visited upon
past transgressions all combined.

But let us not confuse these national and
generational judgments with individual judgments.
They were distinct. For instance, a
certain immediate judgment came upon Cain for

the murder of his brother; and so with every

crime there seems to go a certain amount of

present-life punishment, entirely distinct from

the future retribution. What "stripes" may

yet be due to Cain we cannot surely know, except

that it will be "a just recompense." And

so in the case before us in our text, only the

immediate and visible consequences of sin are

referred to. The outward and immediate consequences

of the rejection and murder of Christ

would be, and properly, more severe than all

the outward and immediate punishments of all

previous transgressions against God's people

combined.

This statement in no way involves the future
retribution of the people of that generation.
In that future retribution they will not be judged
nationally, nor as a generation, but each individual
will be held responsible for his own conduct
in proportion as he transgressed against
the light; and each, through the merit of the
"ransom for all," will be offered a credit proportionate
to the weaknesses he had sustained
from the fall. These conclusions are sustained
by the words of the Apostle Peter.—
Acts 2:23,37-40.

Our Lord's statement in our text was corroborated
by the Apostle Paul, who declared,
"wrath is come upon them to the uttermost"
(1 Thes. 2:16); confirming the Prophet Daniel's
words, "He shall make it desolate until
the consummation, and that determined shall
be poured upon the desolate." (Dan. 9:27.)
And secular history estimates the trouble which
came upon Israel, upon that generation, within
forty years of our Lord's utterance above
quoted, as the most awful that had thus far occurred
amongst men;— thus attesting the correctness
of our Lord's prediction.

But when we remember that Israel according
to the flesh was a typical people, and that
God's promises to them, dealings with them
and judgments upon them were typical or illustrative
of similar promises, dealings and judgments,
but on a wider and grander scale, made
to the Gospel Church— the antitypical people
of God, the true Israel— we are led to expect
similar things upon the closing generation of
the Gospel age. And we find it predicted of
these two houses of Israel, by God through his
prophets, that only a remnant, a "little flock,"
from each will prove worthy, while the majority
will stumble; and that upon them will come
an awful trouble in the end of the Gospel age,
"a time of trouble such as was not since there
was a nation. "—Dan. 12:1.

As not all Israelites were Israelites indeed,
so not all Christians in name are Christians indeed.
As the true Israelites were gathered out
of, or separated from, nominal Israel, first in
spirit or intent and afterward literally, before
the great trouble came, so here, in the end of
this age, there must be a separation of true
wheat from tare imitations, first in spirit and
afterward actually, so that they be not partakers
of the plagues or troubles predicted.—
Rev. 18:4.

And as a punishment equivalent to all other
punishments combined for shedding of righteous
blood was exacted of the closing generation
of typical Israel, just so it will be with the
closing generation of this Gospel age;— the
present generation. The knowledge and advantages
every way of the present generation,
above those of all previous generations, make
its responsibility correspondingly great; and
its penalty for hardness of heart, unreadiness to
receive the Lord and his Kingdom, and resistance
of the truth, now shining out upon every
side as never before, is to be equivalent to the
combined judgments upon all who have despised,
rejected and persecuted God's people,
throughout the age. And thus we read, that
when Babylon's fall is complete, after God's
people, heeding his voice, have come out of her,
then, in her overthrow, will be found— "the
blood of prophets, and of saints, and of all that
were slain upon the earth." (Rev. 18:24.) No
wonder, then, that her fall will mean a "time
of trouble such as was not since there was a
nation!"

R1701 : page 287
MISSIONARY LIFE.

DEAR BROTHER RUSSELL:-The following is
a copy of a letter recently received by a friend
of mine from another old, intimate, personal
friend, who is now in India as missionary for the
Baptists. It illustrates wonderfully the blind
gropings of the spiritual leaders of nominal
Christendom. (The italics are his.)

Yours in Christian love, F. B. UTLEY.
India, May 22nd, '94.

My Dear Friend:— Every time I open my
writing case, your letter is seen by me. I was very
glad to get it and to learn so much of Y.M.C.A.

work in Ontario. Every one who writes makes
some such statement as follows:— "Well, I need
not tell you of Y.M.C.A. affairs, as others will
have written you on that subject;" and between
them all they keep me well in the dark.

A good many people in writing the missionary,
too, imagine they must assume a commiserating
air, or rather tone, and talk of self-sacrifice,
burden, and all sorts of sentiment. I
know people at home look on the foreign mission
field as a horrible pit, into which, amid
the supplications of home friends for his safety,
the heroic missionary descends with only a forlorn
hope of being spared to ascend again.
And I know the missionaries largely like to
have it so. But, as a matter of fact, it is one of
the highest deceptions in all creation; and a very
rude shock my wife and self received when we
came to Madras, and afterwards to our own fellow-missionaries
in Cocauade, Tuni, etc., and
saw the comfort they lived in. [See Z.W.
TOWER for January 1, '92.] Don't misunderstand
me— the missionary has as much right
(and certainly more need) to live comfortably
as the workers at home; but my contention is
that the truth should be told, and a little of the
sentimental rubbish which pervades, at times,
even that unique denominational paper which
is published in T , should be "sat on."

I am not in the least to be pitied here or
commiserated with. Why, on Saturday evenings
lately I have been literally howling with delight.
People are coming in in large numbers,
young men sit down and hear me through attentively.
Then we lack nothing, have abundance
of food, a house suited to the hard climate, and
plenty of servants to do the running for us.
We live not like niggers here: we live and dress
as Europeans, and are looked up to by the people;
though our truth is not believed. And in
these days of fast and cheap travel we may entertain
a reasonable expectation, if the Lord will,
of going home at fair intervals in life to see old
faces and places. If I'm spared to come home
ever, I'll tell up mission life as it is, or else forever
hold my peace. The church is very ripe
for judgment. The world is uneasy. Europe is
an armed camp. Society shakes in its shoes—
the clay and iron has proved itself thoroughly
wanting in cohesive qualities, as per the divine
Record. The Jews, God's heritage, are casting
longing eyes toward the city of David, and God
is certainly drawing attention to the ancient
land in ways that are marvelous— railways, increased
commerce, amazing immigration, increasing
fertility, all around us expectancy of a

great something, the world cannot tell what.
What does it mean? Is he, the Beloved, at the
doors? At any rate, it becomes us to gird up
our loins as men who wait for their Lord.

Yours in the one body, and in hope of his
coming, F. W. G .

R1702: page 287

ANOTHER BRANCH OF THE WORK.

THE Editor receives frequent urgent requests
to visit various little groups and preach, especially
for the benefit of outsiders who might be
awakened. We are obliged to decline these
invitations—for the present at least— believing
that the general work of the TOWER office which
demands our attention is still more important,
because it is for a larger number. Besides, it
is a part of your work and privilege to tell the
glad tidings wisely and lovingly to your fellow
Christians and neighbors who have not yet
learned the present truth. Love for them and
for the truth and of the Lord's approval should
take you into Y.M.C.A. Meetings, Class Meetings
and Prayer Meetings regularly to scatter
the truth by word or by printed page, or as
best you can— but always wisely and lovingly,
so as not to stumble and offend, but to bless.

But realizing that you may need help in preparation
for such work of ministry, we have arranged
lately to have several brethren travel,
some giving a part, and some all of their time
in visiting you for the purpose of building you
up in the truth and in its spirit.

We have sought to choose for this work
brethren of (1) unexceptional character, polished
with the truth; (2) of meekness— that
they might not be puffed up and thus be injured
themselves, while seeking to help you; (3) of
clear conception of the Lord's great plan and
fully imbued with its spirit; (4) of ability to
impart the truth to others in its own power

R1702: page 288

and simplicity (not necessarily orators); (5) of
known fidelity to the ransom; (6) of humble
mind who seek not to preach themselves, but
Christ— not to air their own knowledge, but
his Word in its simplicity and power; (7) students
of the Word, of cultivated thought, well

founded and settled;— not wondering novices—
not teachers of speculations and fancies, nor of
Anglo-Israelism, Socialism, Politics, astronomical
theories, etc., but (8) teachers of the One
Lord, One Faith and One Baptism— the one
gospel authorized by and based upon the one
sacrifice, given once for all.

If any of these Brethren come your way they
will introduce themselves by showing a printed
and signed Certificate from the Watch Tower
Tract Society (renewed yearly); whereupon we
are sure they will be granted the leadership of
the meetings. Nevertheless prove all things
they may say by the only infallible authority—
the Word of God. Should you deem their
teachings in conflict with the Word in any particular,
the differences should be promptly and
clearly stated in a letter to the WATCH TOWER.
The question would receive attention either by
letter or, if of general interest, would be treated
in the TOWER.

Some of these Brethren are so situated as to
be able to give fragments of their time to this
work, and that free of expense to the Tract
Fund; others will receive some assistance; and
still others, giving all of their time, will be
wholly at the expense of the Tract Fund;— a
portion of your "Good Hopes" donations to
the Tract Fund being thus used for the benefit
of yourself and others. We desire to divest the
truth of all subserviency to money and begging
—often so injurious to such work. And consequently
let it be understood from the first that
collections or other solicitations of money are
neither authorized nor approved by this Society.

This branch of the work is only an experiment
and we shall watch for results and for the
Lord's further leading. While you and the
Colporteurs and the O.T. Tracts and the
Dawns are arousing attention and interest, and
the TOWER and you are strengthening and upbuilding
the "body," this new feature should
further assist in the same great work;— the
Bride making herself ready for joint-heirship
with the Bridegroom.— Rev. 19:7.

Of course all cannot be visited; and it is
purposed that for the present it will be unwise
to stop at any place having less than five TOWER
subscribers; for we esteem that any one at all
interested in present truth will want the TOWER;
as its terms make it possible for all to be on
our list.

page 288

STUDIES IN THE NEW TESTAMENT.

--INTERNATIONAL S.S. LESSONS. --

SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.

R1702: page 288

JESUS AT JACOB'S WELL.

III. QUAR., LESSON XII., SEP. 16, JOHN 4:9-26.

Golden Text— "Whosoever drinketh of the water that
I shall give him shall never thirst."— John 4: 14.

As we read these gracious words of the
Master, and especially his reply to the
woman's reference to the Messiah, the hope
of Israel— "I that speak unto thee am he"—
our hearts also thrill with a solemn gladness;
for the blessings of his advent and the water
of life which he gives have come to us also.

Several points in this lesson are worthy
of special notice. (1) Observe the simple
condescension of the Lord in thus endeavoring
to make plain the way of life to one
who had strayed far from the path of rectitude;
(2) the natural and earnest manner

R1703: page 288

of introducing the subject and pointing the
lesson; and (3) the teaching.

He offers the water of life— the refreshing
hope of life through faith in him as the
Redeemer, which hope would be like a
perennial well-spring continually rising up
in her heart. (Verse 14.) So it is now; but
by and by when the hopes of the believing
Church are realized and God's Kingdom is
fully established, these wells will flow together,
and a mighty river of the water of
life will come forth from underneath the
throne of God for the refreshment of all
who will partake of it.— Rev. 22:1.

Then— in that Millennial age of glory and
blessing— all who worship God will worship
him in the spirit of the truth.— Ver. 24.

We who have partaken of the water of
life and truth which Christ has furnished
us can truly say, It satisfies our longing souls
as nothing else could do. And those who
are drinking of it have no cravings for the
vain philosophies of men which make void
the Word of God. We are still drinking;
but according to our Lord's words we shall
soon be satisfied (Matt. 5:6)— when we
awake in his likeness, in the first resurrection
-Psa. 17:15; Phil. 3:11.

page 290

ZION'S WATCH TOWER

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED TWICE A MONTH.

TOWER PUBLISHING COMPANY,

"BIBLE HOUSE"

ARCH STREET, ALLEGHENY, PA., U.S.A.

C. T. RUSSELL, EDITOR; MRS. C. T. RUSSELL, ASSOCIATE.

SUBSCRIPTION PRICE, $1.00 A YEAR, IN ADVANCE,
By Express Order, Postal Money Order, Bank Draft, or
Registered Letter. Foreign only by Foreign Money Order.

FREE TO THE LORD'S POOR.

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.

"WHY HAST THOU FORSAKEN ME?"

DEAR BROTHER RUSSELL:-One of our
dear friends writes of disappointment, in a
small town, among strangers; and of lonesomeness,
with no companionship but the

Savior. Christians must follow Christ. He
trod the wine press alone, absolutely alone:
without companionship even of the Father,
who hitherto had been one with him. Happiness
in the society of many sympathizing
friends may be taken as indication of weakness,
and of necessity for such sympathy.
The wind is tempered to the shorn, weak
lambs.

Some, who appear to have much company,
really do not. Some, earnest for the
truth, appear to stand in the midst of large
and ever increasing groups of friends. But
they really each stand alone; snow-capped
and clear above the clouds, like bleak
mountain tops, towering their grand, neighboring
but isolated peaks above, and always
higher than the aspiring, friendly,
lesser mountains and hills composing their
chain.

Alone! What an awful significance!
And to think that he whose righteousness
was not imputed did really agonize alone.
Absolutely without companionship! In his
excruciating despair he cried, "My God!
My God! Why hast thou forsaken me!"
What wonder, then, that he who was justified
to live, but was permitted to lay down
his life, should thus cry out in agony when
he yielded up the spirit of life!

Why should any who aspire to be with
and like him, in the glorious immortality of
the Divine Nature, hope to escape similar
experience? The thorns, the cross and the
piercing nails may not be from the bush,
the tree or the mine; but they will, none
the less, be real, tangible and terror striking.
We may pray that, if possible and without
drinking, this cup may pass from us, assured
also that, if possible, the request will be
granted; but we must also add with resignation,
if not with cheerfulness, "Nevertheless,
not as I will, but as thou wilt."
W. M. WRIGHT.

TRACT NO. 21 --DO YOU KNOW?-is being
prepared in German. Order in advance what
you can use judiciously. The English edition is
exhausted; but a new lot is under way, which
will run the total above half a million copies.

R1703: page 291

VOL. XV. SEPTEMBER 15, 1894. NO. 18.
"THINK ON THESE THINGS."

"Finally, brethren, whatsoever things are true, whatsoever
things are honest, whatsoever things are just, whatsoever
things are pure, whatsoever things are lovely,
whatsoever things are of good report; if there
be any virtue, and if there be any praise,
think on these things."— Phil. 4:8.

"KEEP thy heart with all diligence; for out

of it are the issues of life," is one of the

wise sayings of the inspired Word (Prov. 4:23);

and it was with the same thought in mind

that the Apostle penned the above words to

the Church at Philippi, whom he addressed

with great affection and appreciation as his

"joy and crown." (4:1.) The little company

of consecrated believers there were the firstfruits

of his ministry, and were specially remarkable

for their loyalty and faithfulness to

the Lord, the truth and the beloved Apostle,

who at this time was a prisoner in Rome.

Thither, in his time of need, they sent

their gifts, and these expressed their love and

sympathy and care for his temporal welfare,

which they had always been forward to do

while he ministered to them in spiritual things.

(4:10-19.) In them the Apostle was comforted

and cheered, and he rejoiced even in his afflictions

in that they also were for their sakes; for

the example of his patience in tribulation and joy

and in self-sacrifice was as valuable a lesson to

the saints as were any of his most profound and

logical instructions.

Being desirous that these disciples should
continue to manifest the fruits of the spirit and
to grow in grace, this epistle is one of encouragement
and wise counsel—to stand fast in the
faith and spirit of the gospel and to learn more
fully how to deny themselves even as Christ did
(1:27,29; 2:1-1 1); to work out their salvation
with fear and trembling (2: 12); to beware
of false teachers and evil workers (3:2,18,19);
and to seek to be all of the same mind— the
mind which was in Christ Jesus; to esteem
each other in the Lord; and to do nothing even
for the cause of Christ through any spirit of
strife or vain-glory.

Then follows this beautiful final admonition
of our text, so in keeping with the thought that
out of the heart are the issues of life. The

heart represents the will, the intentions. The
will must be kept true and centered in God: it
is the governing power of the whole man.
Blessed are the pure in heart— those of fixed,
uncompromising purpose. Yet though the will
is the controlling power of the man, it is also
subject to influences. If the thoughts be impure,
unjust or unholy, the power of the will
becomes more and more impaired. Hence the
wisdom of the Apostle's advice as to what should
be the character of our thoughts. In those who
are striving to perfect holiness in the fear of
the Lord—to adorn themselves with the beauty
of holiness— the thoughts must not be neglected
and permitted to browse in every pasture,
but must be disciplined to feed upon convenient
and healthful food, such as the Apostle directs,
viz.:—

(1) "Whatsoever things are true." That
would exclude indulgence in visionary and foolish
fiction, which does so much to corrupt the
mind and squander time. It would also exclude

R1703: page 292

all the idle speculative theories of men

who, ignoring the true gospel, seek to draw

away disciples after them. It would banish also

the vain philosophies of the creeds of "Christendom,"

when once the symmetry and beauty

of the divine plan of the ages has been seen.

It would avoid all idle gossip and evil surmisings;

and, having escaped the gloom and discontent

and the perplexity, care and worry

consequent upon entertaining such thoughts, the

mind can be at peaceful leisure for the contemplation

of that which is true. Then it may

draw from the abundant storehouse which our

bountiful God has supplied, both in his Word

of law and prophecy and precept and promise

and in the open book of Nature.

How richly the mind is rewarded that dwells
upon these things. The law of God and its
application to all the minutiae of life's affairs
should be the most constant theme of meditation
among the saints, since it is to be applied
in all our business and social relations; and its
often intricate problems require close discernment
and discrimination. "Oh, how love I thy
law! it is my meditation all the day," is the
sentiment which the inspired Psalmist (1 19:97)
would put into the mouth of all the Lord's
people. Then the prophecies, so laden with
good tidings of great joy for all people, and the
promises, so exceeding great and precious, how
full of blessing they are to all who delight in

their contemplation! And in the light of the
glorious gospel nature itself wears a brighter
face and speaks a loftier language, emphasizing
the love and power and praise of our God.
Whatsoever things are true, brethren, think on
these things.

(2) "Whatsoever things are honest." That
would exclude all deceit and hypocrisy, all evil
scheming and intrigue, as well as thoughts of
deliberate plunder of falsehood or evil speaking,
giving place to frank and open honesty of
thought, developing daily into good and noble
deeds.

(3) "Whatsoever things are just." This
would discard all unjust weights and balances
in estimating the character and motives of our
fellow-men, and particularly our brethren in
Christ. It would make all due allowances for
the infirmities of the flesh, remembering that
we also are subject to infirmity, if not so much
in one direction, then in another. It would

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consider surroundings, estimate the bias of influences

and calculate the force of temptations,

in order to find, if possible, extenuating circumstances

for favorable judgment. Yet it

would not ignore facts, and so blindly encourage

evil.

The mind, where justice is enthroned, not
only seeks always to judge justly, but it has also
a fine appreciation of justice. It delights to
trace the lines of justice in God's wonderful
plan of human salvation. It so clearly sees the
value of justice, which is the very foundation
principle of God's throne, that the value of the
precious blood of Christ in satisfying the demands
of justice and thus reclaiming the forfeited
life of the world is keenly appreciated.
And so fully is this feature of the divine plan
and the grandeur of the principle of justice seen
and realized, that no vain philosophy of men,
which suggests other schemes of salvation which
ignore the just claims of justice, can be tolerated.
No other plan but this, which is founded
injustice and executed in love, can claim the
attention of those whose habit of thought is
just and to whom the divine plan has been
revealed.

(4) "Whatsoever things are pure." Blessed
are the pure in heart and mind. Pure
thoughts, devoid of the slime and filth of sin,
how they invigorate and energize the soul in
every high and noble work! The pure mind
demands a pure body and clean clothing, though

it may be ever so coarse. It courts the society

of only the pure and good and shuns the contamination

of all others. It seeks also only that

which is pure, in literature or in art. The vile

insinuation, the rude jest, the unchaste in art,

are alike an abomination to the pure mind.

The pure mind finds delight in the society of

the pure and in the contemplation of the virtues

and graces and of the true and beautiful. The

blessedness of such a condition of mind and

heart is too far above the comprehension of the

impure to be to any extent appreciated. Its

happifying and ennobling influence is best illustrated

by the effects upon the body of thorough

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cleansing and clean clothing which give new
energy and vigor to the physical man.

(5) "Whatsoever things are lovely; whatsoever
things are of good report [worthy of
praise]; if there be any virtue, and if there be
any praise, think on these things." Added to
all the solid virtues of truth, honesty, justice and
purity, let all the lovely graces and adornments
of meekness, patience, faith, godliness, benevolence,
kindness and charity occupy our thoughts.
And as we hold these virtues before the mind's
eye as a mirror, they gradually become more
and more assimilated, and the transforming work
goes on in our own characters. Thus, too, the
will is strengthened and inspired with fresh
energy to fulfil its great work in governing and
controlling the whole man.

This the Apostle saw to be the philosophy of
the influence of the thoughts upon the will and
vice versa. Therefore, he would have us set a
watch and a governor upon our thoughts and
feed them with wholesome and life-giving food,
that thus the thoughts may re-inforce the will,
and the will may govern and control the
thoughts to the end that both the present and
the future blessing of the pure in heart may be
realized by those who are diligently seeking for
them. --Matt. 5:8.

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THESE MANY YEARS.

--DEUT. 8:2.-

THESE many years! What lessons they unfold
Of grace and guidance through the wilderness,

From the same God that Israel of old
In the Shekinah glory did possess.
How faithful he, through all my griefs and fears
And constant murmurings, these many years!

God of the Covenant! From first to last,

From when I stood within that sprinkled door

And o'er my guilt the avenging angel passed,
Thy better angel has gone on before;

And naught but goodness all the way appears,

Unmerited and free, these many years!

Thy presence wrought a pathway through the sea;

Thy presence made the bitter water sweet;
And daily have thy hands prepared for me

Sweet, precious morsels— lying at my feet.
'Twas but to stoop and taste the grace that cheers,
And start refreshed, through all these many years!

What time I thirsted and earth's streams were dry,
What time I wandered and my hope was gone,

Thy hand has brought a pure and full supply,
And, by a loving pressure, lured me on.

How oft that hand hath wiped away my tears

And written "Pardoned!" all these many years!

And what of discipline thy love ordained
Fell ever gently on this heart of mine;

Around its briers was my spirit trained

To bring forth fruits of righteousness divine;

Wisdom in every check, and love appears

In every stroke throughout these many years!

Lord, what I might have been my spirit knows—
Rebellious, petulant, and apt to stray:

Lord, what I am, in spite of flesh and foes,
I owe to grace that kept me in the way.

Thine be the glory! Merit disappears

As back I look upon these many years.

Thine be the glory! Thou shalt have the praise
For all thy dealings, to my latest breath;

A daily Ebenezer will I raise,

And sing Salvation through the vale of death—

To where the palm, the golden harp appears,

There to rehearse thy love through endless years.
—The Christian.

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THE POPE'S ENCYCLICAL.

POPE Leo XIII's recent encyclical letter is

one of those remarkable features which, in

company with other striking events and circumstances,

distinguishes this day of the Lord from

all previous times. The letter is addressed, not

to the bishops and clergy, nor even to the

Catholic community at large, but "principibus

populisque universis"— "to the princes and

peoples of the earth," and was evidently suggested

by the fact, now so manifest, and long

ago predicted by the Lord (Luke 21:26), that

men's hearts are failing them for fear and for

looking after those things which are coming on

the earth. Out of this very fear, which the

shaking of this present order of things, preparatory

to its final removal (Heb. 12:26,27), engenders,

Satan, whose masterpiece of iniquity

and religious deception the church of Rome is,

desires to make some capital wherewith to bolster

up the tottering walls of his ancient fortress

and protect his kingdom from ruin in the

midst of the great time of trouble.

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Consequently, the poor, deceived old man at
the Vatican, who, as the professed Vicar of Jesus
Christ, stands at the head of the great counterfeit
Christian church, addresses himself to the
whole world, inviting all men everywhere to
come into the Roman fold, under the pastoral
care of the Pope, so that thus the words of
Christ may be fulfilled— "There shall be one
fold and one shepherd." This, he says, he
does in imitation of Christ, who, on the eve of
his ascension, prayed that his disciples might
be united. So, at the end of his life, he desires
to invite all men, without respect to race
or nationality, to come into the one fold, the
Catholic church.

Referring to the heathen first, he recalls past
missionary efforts of the church, declares his
deep concern for the conversion of the heathen,
and prays that the number of missionaries for
the extension of "Christ's kingdom" may be
multiplied.

The letter then deals with the various Christian
nations, and expresses the grief of the Pope
that flourishing nations have, by religious dissensions
in the past, been torn from the bosom
of the church, and adds,— "We turn towards
these nations and, of our fatherly charity, we
beg them and implore them to wipe out all
traces of dissensions, and return to unity."

An urgent appeal is then made to the Eastern
churches— the Greek, Armenian, Nestorian,

Jacobite, Coptic, and Abyssinian Catholics-
urging upon their attention the primacy of the
Roman Pontiff; and, while recognizing their
friendly disposition toward the church of Rome,
he promises that in the event of their return to
the Roman communion, they need fear no diminution
of their rights, of the privileges of
their patriarchates, or of the rites and customs
of their several churches; "for," he continues,
"it has been, and will ever be, the purpose of
the Apostolic See, and according to its traditions,
to be condescending to all peoples and to
respect generously their origins and customs."

The Protestants are next addressed, not as
heretics, as of old, but as "dear brethren."
Their separation from the church of Rome in
the trying times of Luther and his associates
is palliated and excused; the divisions and discords
and wide diversity and conflict of faith
among them is sympathetically pointed out;
and while the recent efforts to secure union
among the various sects on the basis of Christian
charity, regardless of doctrine, is commended
as a step in the right direction, the question is
put— "How could perfect charity join hearts,
if faith does not unite our spirits?" And that
necessary faith is, of course, claimed to be in
the church of Rome, to which all Protestants are
invited in the following words,— "Our heart,
more even than our voice, calls to you, dear
brethren, who for three centuries past have been
at issue with us in the Christian faith. Whoever
you are, if for any reason you have parted
from us, join with us in the unity of the faith
and in the knowledge of the Son of God. Let
us hold out to you our hand affectionately and
invite you to the unity which never failed the
Catholic church, and which nothing can take
from it. Long has our common mother called
you to her breast: long have all the Catholics
of the universe awaited you with the anxiety of
brotherly love, hoping that you would serve
God with us in the unity of the one gospel, one
faith, one hope, one perfect charity."

Catholics everywhere are then urged to faithfulness
and obedience to the authority of the
church, and warned against the perils outside of
her communion. Then Free Masonry is condemned;
and the rights of the church and state
and the duty and advantages of their mutual
co-operation are discussed, with the usual complaint
that the church is oppressed by the state
and restrained from the exercise of its rightful
authority, and that thereby the latter is preparing
lamentable catastrophes for society.

The encyclical closes by disclaiming ambition

for power and professing to seek only the preservation

of virtue among men, and by this

means to secure their salvation. It implores

princes and rulers, in the name of their political

foresight and solicitude for the interests of their

peoples, "to weigh the Pope's designs" for religious

union "equitably, and to second them

by their favor and authority," in the hope that

at least some benefit might accrue "amid the

present rapid downfall of all things, when to the

prevailing unrest is joined fear of the future."

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Who cannot discern between the lines of this
gauzy manifesto the policy-spirit which would
lick the dust or play the tyrant as circumstances
might require or permit, if by any means it
might gain its unholy ends.

But aside from the Papal policy, this document,
as before intimated, is a peculiar sign of
the times. The Pope knows the fear and perplexity
of rulers and statesmen, and how nervously
they are casting about for some potent
arm to assist them in the great struggle with the
awakening and discontented masses of the
people, and how disorganized and shattered are
the ranks of the various religious denominations;
and therefore, in this carefully prepared
document, he would suggest that the influence
of all be united to reinstate the old and formerly
potent power of the persecuting church of
Rome.

The plan which the Pope suggests is one which
certainly does commend itself to the worldly-wise

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who desire to perpetuate the present order
of things. In nothing but the power of ignorance
and superstition and such tyranny as the
Church of Rome exercises over her subjects can
there be any reasonable hope of perpetuating
present social institutions. And it is on this
account that kings and rulers pay their respects
to the head of that iniquitous system whose
history and principles they despise and hate.
It is this idea, and the fear that some day they
may need to invoke the power of the Pope, that
occasionally calls forth such demonstrations as
those on the event of the Papal Jubilee a few
years ago; and that is leading to the reinstatement
of the Jesuits in Germany. In fear of
greater evils from widespread anarchy, they are
loth to part with the old tyrant of the Tiber
who formerly ruled them with a rod of iron.

From the world's conservative standpoint it
surely would be wise to help to keep the reins
of government of the masses of the people in some
strong hands; but such is not God's purpose.
Men may thus exert themselves to the utmost,
but their councils and schemes will avail nothing
in the day of the Lord's anger.

But so far as the selection and development
of the "little flock," the true Church, is concerned,
it would be far better if all religious denominational
lines were broken up and each
individual Christian were thus led individually
to stand fast in the liberty wherewith Christ has
made us free— taking God's Word as his rule
of faith and practice and accepting such helps
to the understanding of that Word as God in
his providence supplies.

Commenting on this encyclical, the N.Y.
Sun says, "Unquestionably the time is ripe, or
soon will be, for a moral co-operation of all
men calling themselves Christians against revolutionary
teachings which threaten the destruction
alike of religion and of civilization. The
necessity of such a combination against anti-social
forces has been repeatedly affirmed by
Leo XIII., and is proclaimed with special anxiety
and fervor in what perhaps will prove to be
his last encyclical."

The lameness of the law of selfishness is here
manifested. Those who have some possessions
of this world and who have some hopes and
facilities for their increase, fear the growing intelligence
of the lower strata of society, which,
having nothing, has "nothing to lose." This
latter class is gradually learning its power, and
daily comes more into sympathy with socialism,
anarchy, or any thing which promises them a
larger share of the necessaries and luxuries of
life. It is the realization of this that is leading
the conservative and wealthy classes of men to
combine for the preservation of society upon its
present basis, which is found to be favorable to
their interests and ambition. They recognize
religion as the strongest influence for the peaceable
control of humanity; and they see that
with the growing intelligence of our day and
the growing independence of thought and action,
the influence of all the different religious
teachings over the lower classes of society is on
the decrease; and they begin to fear the results.
Hence we have just that condition of things
which the Lord predicted (Luke 21:26), men's
hearts failing them for fear and for looking
after those things which are coming on the earth;
because the powers of the heaven (the religious
systems) are being shaken. This is true of all

Protestant denominations, and increasingly so
of the Roman Catholic church also, in which
there are various splits progressing.

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The Pope's encyclical is the result of his
heart failing him for fear of the things coming;
and he expresses the fears and sentiments of
many others— Protestants, as well as Catholics,
who, neither seeing nor being in harmony with
the divine plan, are greatly disconcerted at the
evident failure of present arrangements, which
they had supposed would usher in the Millennium
by converting the world.

As heretofore shown, the Scriptures clearly
indicate that just such a combination of religious
systems as the Pope advocates will eventually
take place, except that it will be in two
distinct parts. Catholicism under the Papal head
will doubtless absorb the Greek, Armenian and
other eastern churches, and quite possibly the high
church Episcopalians; the other division being a
grand federation of the chief Protestant denominations.
And these two great systems, for fear
and for self-preservation, will heartily co-operate
in order that the "peace and safety" of
present institutions and arrangements may be
continued. This thought is set forth in the
Scriptures in strong symbolic language, and the
event is located in this day of wrath and time
of trouble:— "Come near, all ye nations, to
hear; and hearken, ye people: let the earth
hear and all that is therein, the world and all
things that come forth of it; for the indignation
of the Lord is upon all nations and his
fury upon all their armies: he hath condemned
them to destruction, he hath delivered them to
the slaughter.. ..And all the host of heaven
[religious societies] shall be dissolved, and the
heavens shall be rolled together [not in one
great roll, but] as a scroll [in two separate divisions
or parts,— Catholicism one part and Protestantism
the other, in close affiliation and cooperation,
so that whatever passes from the one
passes to the other]."— See Isa. 34:1-4; also
Rev. 6:14-17.

The Scriptures plainly show that the present
order and condition of society cannot, even by
such combinations of power as proposed, be
long sustained, but that shortly after this great
religious federation has been perfected, the
upheavals of socialism and anarchy will suddenly
destroy them and ultimately every vestige
of the present system. And no sooner will
these elements be thus brought together than

they will begin to realize what the Prophet Nahum
suggests, that they are thorns in each
other's sides:— "What do ye imagine against
the Lord? he will make an utter end [of this
present order of things]: affliction shall not
rise up the second time. For while they be
folden together as thorns, and while they are
drunken as drunkards [intoxicated with the
spirit of this world— the spirit of selfishness and
tyranny], they shall be devoured as stubble fully
dry."-Nahum 1:9,10.

Thus the way will be prepared for the establishment
of a new social arrangement ["the
new earth"], on the basis of love and righteousness,
and under the influence and control of the
glorified Church of Christ (the "new heavens,"
or spiritual power) in which righteousness and
love will control and prevail.

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SUNDAY EVENING REVERY.

-SIGNS OF HIS COMING.-

FOR twenty years last past the earth has been
full of preparation for that time prayed for
when Christ's will shall be done on earth as in
heaven. For twenty years to come those preparations
will continue and will culminate in the
Kingdom. We are nearly in the middle of the
harvest now— the time of trouble— "the end
of the age."

The time of the end simply means the end
of the failures and fallacies of man rule; the leveling
of present forms of government; the blotting
out of present forms of sectarianism; the radical
annulment of present forms of business and
social usurpation; the destruction of caste and
wealth differences; the overthrow of pride, arrogance
and sordid ambitions; and the iron-
golden rule of King Christ.

But, says one, twenty years is a short time in
which to close up all the kingdoms and other
governments; all the denominational isms and
religious oligarchies and all the other evils of
6,000 years. I reply, it is long enough. The
last twenty years have been peaceful but full of
preparation— material, mental, spiritual. The
stone is rolling; the hill is steepening; the impetus
becomes terrible very soon, and twenty

years will amply suffice to destroy old things
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and fit the earth for the new.— Dan. 2:34.

Most of people in Christendom are conservative
to-day— all were conservative twenty years
ago. There will be no conservatives twenty
years from now.

Most of the distant nations are peaceful to-day.
None of them have had war (practically
none) for twenty years; all will have war within
the next twenty years. The last twenty
years have consolidated, but at the same time
greatly weakened, sectarianism. Within the
next twenty years dogmatism will seek to become
despotism in the interest of harmonious settlement
and will utterly fail and fall to pieces.

Twenty years ago labor and capital began to
organize. To-day they are ready to give each
other trouble; within twenty years they will
weary each other and the public of the world
with incessant strife until labor will droop exhausted
with excesses and wealth will be eager
to throw away its last dollar and faint in the
arms of peace.

A helpless earth twenty years from now will
invite the kingdom of God.

And it will come.

Will Christ reign in visible form on earth
twenty years from now? Certainly not; Christ
on earth eighteen hundred and eighty years
ago, was a human being, Christ risen and ascended
to his Father is made a divine being far
more exalted than spiritual beings and infinitely
above the human plane; and yet his elect of
the Gospel age are to be so grandly exalted with
him as to be "seated with him on his throne,
even as he is seated with his Father on his Father's
throne"— these partake with him of the
divine nature (far above angels) and are to be

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with Christ the divine (but invisible) agencies
in ruling the world— and in bringing all the
nations of the earth, living and resurrected, into
acquaintance and spiritual relationship with
God during the Millennium of 1000 years.

Who will be the earthly agents of the rule of

Christ? Devout men— not any supernatural
agencies, except as resurrected men may be regarded
as supernatural—for many of these coming
rulers will be men who have lived and learned
to rule in this world hundreds of years ago.

But the resurrection will be found to be a
natural awakening, as death is the natural going
into a long breathless sleep. Moses will "stand
in his lot in the latter days." So will David,
so will Elijah, so will Isaiah, Jeremiah and
Daniel— their reproduction will come about
naturally, as the power of electricity always existed
although not discovered until recently.
The power of reproducing life (God's power in
the same sense that all others are God's powers)
will be a natural revelation (possibly a natural
discovery) within the next twenty years.

Some one asks now: "Are you a prophet?"
No, only a student and a watchman. I am
taught these things, first, from the Word of God.
The five books of Moses are a source of wonderful
types, shadows and chronologies. David
was a far-seeing prophet as well as a poet and
king. Isaiah and all the prophets saw the
world's restoration in the Millennial time, but
it is Christ and his apostles that convey to me
the words that designate the signs in the earth
most completely. Then I look round me and
see those signs as they have indicated them.
The fields are ripe, and the harvesters are at
work, and possibly I may live to see the change.
In these conclusions I have been assisted by a
series of books, called Millennial Dawn, and
a periodical called Zion's Watch Tower, which
carefully read and mentally prove and compare
with the Scriptures. I am not advertising those
works, but candor demands their mention when
such tremendous predictions are made as I
have ventured in this reverie.

—Grand Army Advocate.

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INTRODUCING T.T. SOCIETY REPRESENTATIVES.

"Need we, as some others, epistles of commendation to you,
or letters of commendation from you?"— 2 Cor. 3:1.

WE introduce again the subject of certificates
mentioned in our last issue by the following
letter just received from our very dear and
very cautious Brother Owen.

DEAR BROTHER RUSSELL:--Brother McPhail
has come and gone, and all bear testimony to
the benefits derived from his meetings here. He
held four meetings at our house and two in West
Indianapolis, all but one of which I attended.
I feel that I was benefitted by each meeting. At
the close of the meeting I expressed my intention
of sending in a small contribution to the Tract
Fund as a substantial mode of expressing my
approval of the new venture, and, without urging
the matter, asked all who felt so disposed
and who had the ability to do so, to hand to
me at the close of the meeting such sums as they
felt like contributing towards meeting the extra
expense incurred by the Tract Society, in sending
out ministers. Our voluntary offering amounted
to $12.50, which I enclose.

After the meeting was over, Sister Owen took
me to task about taking up a collection, saying

R1706: page 298

among other things that people had already contributed

to the Tract Fund what they felt able

to do and that to set the example and thus

establish a precedent might prove burdensome

to some of the little groups, or at least make

them feel that they ought to follow our example,

when perhaps they would not be able to do so,

and that under such circumstances the visits of

brethren might prove to be just the reverse of a

blessing. I was quite careful, however, to make

all feel that they were entirely free to act just as

their feelings and circumstances might dictate.

I wish to say that Brother McPhail did not
even hint at a collection being taken, and when
some offered to help defray his expenses he refused
the money, saying to such, "If you have
any thing to give, send it to the Tract Fund."

I wish to make a friendly criticism of the article
in last TOWER: "Another Branch of the
work." It seems to me that to have the brethren
introduce themselves by a certificate of character
from the Tract Society is extra cautious, and that
your enemies will seize upon this to give coloring
to their charges of "Popery," etc.

After the experience you have had with some
of those you trusted most, it is but natural that
you be more cautious where you place your confidence.
And this is right.

I fully appreciate the difficulties of your position;
my heart goes out to you in love; and I certainly
do not feel in the least critical. You, my dear
brother, wield a power with the true Church which
is remarkable— the result I think of your disinterested
service and devotion to its interest, and

the absence of any dictatorial spirit on your
part. You are and have been indeed the servant
of all, and this service makes you master in a
way that no other power under the heavens could
do. So have a care, brother, lest Satan tempt
you to over-cautiousness. Better too much liberty
than not enough.

Sister O. joins me in love to all. As ever,
yours in our dear Redeemer, C. A. OWEN.

Our dear Brother's solicitude for the interests
of Zion, and the kindly way in which he offers
his suggestions, are greatly appreciated. But we
do not share his fears, and will show that there
is no foundation for them. There is surely no
real difference between a personal introduction
of one brother to another and an introduction
of distant brethren by letter. Nor does it alter
matters whether the introduction or letter is from
one person to another person, or from the Tract
Society to many persons, readers of the WATCH
TOWER publications. Nor could it make a whit
of difference to the travelling brother whether
he said, "I call upon you as a representative of
Zion's Watch Tower Tract Society," and showed
no certificate, or whether he produced a signed
letter from the Society,— except that the latter
would assure him the warm confidence of the
friends, whereas without it there might be a doubt
as to whether he was a self-appointed representative
of the Tract Society, or whether he was
acknowledged as a representative by the Society,
through its officers.

Besides, it is expected that the accredited representatives
will take many new subscriptions
for ZION'S WATCH TOWER from parties newly or
more deeply interested through their labors, and
a certificate would be an evidence that the stranger
who receives the money is truly a representative
of Z.W.T.T.S. Some years ago a man took
hundreds of TOWER subscriptions and sent the
names to us for sample copies merely, and fraudulently
retained the money for his own use.
We made good all such losses so far as we learned
of them, and finally by threats of arrest got the
man stopped. Every one knows that there are
such characters, and it is not right to expect people
to receive strangers into their confidence without
some introduction from those they do know.

In the text at the head of this article the
Apostle remarks that he did not need letters of
introduction; but this was because he was well
known by them, their faith being God's workmanship
through him; but his words show that
he considered himself an exception to the rule,
and that he approved as necessary the giving and
receiving of letters of commendation, as between

teachers and churches visited.

The only dangers we can imagine would be ( 1)
in case the church receiving a brother thus commended
should accept his utterances without proper
scrutiny and scripture proving; or (2) in case
the having a certificate should be considered necessary
as an authorization or permission to preach.

We wish to warn all against any such views
of our letters of commendation, by whomsoever
presented. They do not signify that the owner
is an infallible teacher, but that he is one who
has written to us of his full sympathy with the
eight simple qualifications named in the article
in our last issue, headed "Another Branch of
the Work," and who stated that he possesses those
qualifications by the grace of God; and that the

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Tower Tract Society believed him to be a true-hearted
brother in Christ, clear in his views of the
fundamentals of the Gospel and fully consecrated
to the will and service of the Lord.

Nor do these letters of commendation signify
that others have not an equal authority from the
Lord to preach the Word. The commission to
preach, yea, the duty of preaching publicly or
privately, orally or by the printed page is upon
all who hear,— upon all who receive the truth in
the love of it. But you must prove all teachers
and teachings before fully receiving them into
your hearts. "By their fruits ye shall know them,"
and by proving their doctrines— measuring both
with the letter and the spirit of God's Word.

But such a proving may take considerable
time, and if the brother be with you but a day
or two and be a stranger, you may hesitate to
ask him the plain, simple questions propounded
in our last issue,— whether he is a believer in the
ransom (in the sense of a corresponding price, its
only true significance); and whether he is fully
consecrated to the Lord in will and service. On
the other hand, if he has a certificate you will at
once know that he has confessed all this to the
Tract Society's officers as your representatives.
We do not say that you should reject or refuse any
brother coming to you without our letter of introduction
and commendation, but that you may

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receive with special readiness and quicker confidence
those who do come so introduced; knowing
what they have professed and what we believe
concerning their character, consecration, etc.
So far from this being a popish method, it is

the very reverse; for Papacy affects to give its

ministers the right and power to "create Christ"

in the mass, and anathematizes all who attempt

to teach without its authorization. On the contrary,

this introduction by letter, as a safe-guard

against "false brethren" and "wolves in sheep's

clothing," was the custom of the primitive Church,

practiced by the Apostles (See Acts 18:27; Phil. 2:19-25-29;

Col. 4:10,11; Philemon 10-17)

and mentioned approvingly in the text at the

head of this article. Satan would doubtless be

glad to drive us from every precautionary measure

by a fear of what enemies would say; but we

remember that the Lord was called Beelzebub,

by those whom Satan deluded and used, and that

he forewarned us that they would say all manner

of evil falsely against all of his faithful servants.

People who have "the spirit of a sound mind"

(2 Tim. 1:7) will not be deceived by these enemies,

who, under the lead of the great enemy,

Satan, would fain have us cast away all safe-guards

which the word of God and common sense approve,

in order that the wolves in sheep's clothing

might ravage the flock and fatten themselves.

We here give a copy of these certificates. Notice
how simple the statements: the ordination
is of God in the Scriptures, and is common to all
of his people, and the certificate merely declares
that the TRACT SOCIETY recognizes the owner in
the capacity named:—

Allegheny, Pa., U.S.A., 189 .

TO WHOM IT MAY CONCERN:

This is to Certify that during the year above

written of , is regularly ordained a

minister of the "Church of the Living God"

(1 Tim. 3:15; Phil. 4:3); that is serving

as a Missionary and Evangelist under the auspices

of this Society; that has full authority to teach

and preach publicly and privately, orally and by

the printed page; and that is authorized to

administer to others of the household of faith,
upon suitable occasions and after proper confession
of faith, the ordinances of Baptism and the
Lord's Supper— according to all and singular
the commands and teachings of this Church as
laid down in the Holy Scriptures.

Witness the signatures of the officers of the
Watch Tower Bible and Tract Society of Allegheny
City, Pa., U.S.A., and the corporate
seal thereof.

President.

Secretary.

With the exception of four brethren, it is
proposed that this work shall have its start from

the first of next year. Meantime, we hope to

hear from all brethren who have time that they can

donate to the Lord in some such service, and who

would take pleasure in so doing. We will take

pleasure in co-operating with these, to the extent

of our judgment of the Lord's will in the matter.

But for the sake of uniformity, and for the assurance

of the brethren to whom such shall go, we

must require of all such a clear, unequivocal declaration

that they believe themselves, by the

grace of God, possessed of the eight qualifications

for this ministry, specified in the Sept. 1 TOWER;

because we believe that the child of God who

cannot in the fear of God say for himself what is

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there simply set forth would be a totally unfit
person to commend to the Church as to any
extent an instructor in divine things, or as likely
to do good rather than harm in his use
of the sword of the spirit, the Word of God.

Probably we shall have more offers for this
service than we can wisely accept; but we will have
another method of service to suggest to some.

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PALESTINIAN COLONIZATION.

THE movement looking to the colonization
of Palestine by Jews of various countries
has more to commend it than a sentiment, however
laudable that may be. It is of no political
importance whatsoever, but it is the outcome
of the deliberate purpose of thoughtful men to
provide a settlement for Jews, which shall be
both sure of success and always under their
watchful care and thus free from the many dangers
which have made so many other experiments
practically failures. This is the aim of
the "Lovers of Zion" societies, of which there
are so many flourishing in England, and of
which we know so little in this country. Yet
they can hardly be said to be either visionary
or to involve their abettors in schemes of which
they must be well ashamed if they pretend to be
patriots. Lord Rothschild is one of the many
notables in Victoria's realm who have taken the
project under their wing with an enthusiasm
which means all earnestness.
There is, of course, no little of the Jewish

fondness for the land of their fathers in this
undertaking, and perhaps not a few hope for a
restoration of the glory of Jerusalem, as depicted
by the prophets of the Bible, which will
include, perhaps, the blood-sacrifices and the
royal splendor of the Solomonic period. This
is but natural; and the religious enthusiasm is
shared by Christians and Mohammedans as well,
though, of course, for somewhat different reasons.
Still it must be said that of all countries in the
world there is none in which so many people
have so lively, so direct, an almost personal interest,
for which they will, if need be, make
sacrifices greater or less in degree. Herein lies
the security of any local government which may
be established on the historic soil; and from
being the fighting pit of the nations of antiquity,
it will have guaranteed it an independence
which nineteenth century enlightenment and
international jealousy will prompt. Thus the
colonist will be spared the dangers of civil war
and foreign invasion, or if the Turk remain in
control, he will have the protection afforded by
consuls on the spot.

The prospect of the establishment of a government
which, following the prophecy of Isaiah,
shall act as the arbiter among the nations, is not
seriously considered by the largest number of
those active in the movement.

Political hopes are given something far more
tangible and practical at this juncture. Nor is
the other beautiful idea held to of making Jerusalem's
Temple the place of the assembly in
which all peoples shall have their common ideal
religion. As with Messianic ideas, which likewise
it is urged must follow a miraculous interposition
and a divine deliverance, this, too, is set aside
for the more practical ideas of the colonists.

It has been demonstrated that the soil is sufficiently
fertile to maintain colonists, and there
is no doubt that the opening up of the railroads
and steamships will furnish ample markets.
The Jews from being the dromedaries of civilization
will take the place of the Phoenicians
of history and become the burden bearers of
commerce in the same sense that the last great
nation was. Not content with building up
slowly for future use, some of the more enthusiastic
are raising funds to return themselves, as
soon as possible, to the Promised Land of milk
and honey. They mean to put their theories
to a severe test and by heroic measures.

It cannot be that the distance between the
older citizens among American Jews and the
new-comers is responsible for the lack of interest
shown for what is really a big movement in

the great cities of the country, for the Lovers
of Zion have branches and are collecting money
everywhere. The people here know little apparently
of it, however, and their indifference
takes the form of contempt, and then ofttimes
a little side light makes them mistrust it because
it is either an attempt, so they say, to compromise
them into swearing allegiance to two flags
or is visionary and opposed to their doctrinal
views or Messianic hopes. The flag of Judah
is not to be flung to the breeze shortly, but
whereas it has cost tens of thousands of dollars
to experiment in the United States and in Argentine,
with the result still in doubt, it is
hoped to carry successful farming in the sacred
land to its furthest point, the Jews can find no
safer, no better haven anywhere on the globe.
The members of the colonization society do not
want the Jews of the world to go en masse, but
they would go in small companies themselves.
This is an earnest of good faith, and if assistance
is needed when the aims and purposes are
well understood, money to aid them will be
forthcoming. —Jewish Exponent.

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HONORABLE SERVICE.

"If any man serve me, let him follow me; and where I am,
there shall also my servant be: if any man serve me,
him will my Father honor."— John 12:26.

THE idea of service is one which is becoming
more and more obnoxious to the minds of
all classes of people. Both nations and individuals
seem permeated with such a spirit of
antagonism that their service one to another is
only that which self-interest demands, and is
generally rendered grudgingly and stintedly,
the understood motto being— The least possible
service for the largest compensation.

But the very reverse of this is the spirit of
Christ, whose pleasure it was, in the execution

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of God's plan of salvation and blessing, to render

the greatest possible service without money

and without price— making himself a living sacrifice,

not receiving even the thanks, but, on

the contrary, the reproaches, of those he served.

"If any man serve me, let him follow me," he
says. To serve Christ is to enlist under his
captaincy in the very service to which he devoted
all his energies, even unto death,— the
service of mankind along the exact lines of the
divine plan. Therefore he refers us to his
own sacrificing service. He does not say, Go
in yonder way of humiliation and self-sacrificing
service; but he says, Come, follow, where I
have led the way! I have not despised humble
service, and the servant is not greater than his
Lord. "Take my yoke upon you and learn of
me; for I am meek and lowly of heart." A
proud spirit cannot follow Christ. The current
of thought and feeling must be changed to that
of meekness, gentleness and love. The proud,
haughty spirit must be converted, and with
that conversion will come rest, peace and joy
in following the Master's footsteps of faithful,
untiring and self-sacrificing service.

Those who despise service, and long for release
from all its restraints and its supposed dishonor,
never made a greater mistake; for the
only men and women worthy of remembrance
when they have passed away are those who have
faithfully and ably served their fellow-men. It
is only such persons whose names come down
through history covered with glory, while those
who lived in selfish ease were long ago forgotten.

Among the shining lights of the world in
their day were such noble servants as Moses,
Elijah and Paul— men who braved every danger
and hazarded their lives to serve God's purposes
in the interests of their fellow-men. Consider
Moses, burdened with the care of that mighty
host of stiff-necked Israelites: with what indifference
to his own ease or rest of mind or body,
he gave his whole energy to the service of his
people. Then consider Paul, with the care of all
the churches upon him, and the great work of
spreading the gospel among the Gentiles in the
face of determined opposition and persecution
which constantly imperilled his life and never
allowed him the quiet ease so desirable to all men.

Then, in more recent times, we have the
noble examples of reformers and martyrs and
guards and defenders of human rights and liberties
at immense cost to themselves. Prominent
among the latter are the honored names of
Washington and Lincoln, two men whom the
providence of God evidently raised up in times
of great peril and conflict, the former to secure
this great American asylum for the oppressed
of all nations, and the latter to deliver it from
the curse of human slavery and defend it against
disunion and disintegration.

With the divine plan in mind, one cannot
read the history of this country without seeing
in it the over-ruling power of God in providing
and keeping in this land, for the elect's
sake, a safe asylum where truth untrammelled
could be freely disseminated and some measure
of the glorious liberty of the sons of God enjoyed.
Especially is this noticeable in view of
the fact that the harvest work began and centered
in this country. Grandly in the dawn of
its existence, when it was menaced by a hostile
foreign power and by savages within its borders,
that noble Christian soldier, George Washington,
self-sacrificingly threw himself with all his
energies into the breach. Looking to God for
help, and urging the nation to do the same, he
became the human instrument for the salvation
of this nation from the power of oppression.

R1708: page 302

Then when slavery had defiled the land, and the
wails of oppression from four millions of our
fellow-creatures came into the ears of the Lord
of armies, he raised up Abraham Lincoln, who
nobly bore upon his heart and mind the burdens
of all the oppressed; and, looking to God and
urging the nation to do the same, Lincoln sacrificed
himself in the interests of his fellow-men
and thus in the service of God.

But aside from these there are many more or
less widely known who have considered service
an honor, following the example of Christ.
"If any man serve me, let him follow me; and
where I am, there shall my servant be." The
reward of a close following of the Lord— partaking
of his spirit and entering heartily and
self-sacrificingly into his service— is the sharing
in due time in his glory and kingdom. "If
any man serve me, him will my Father honor."
"Fear not, little flock, it is your Father's good
pleasure to give you the kingdom."

Those who have proved their devotion to God
and to his benevolent plan for the salvation and
blessing of humanity will not lose their reward.
God's eye is upon all such; he is marking their
conduct in all the peculiar circumstances and
conditions in which they are placed; and
no one who is faithfully and diligently acting
his part, however humble that part may be, can
escape his notice. All such will receive abundance
of honor in due time; but the crown must
not be looked for until the cross has been borne
to the end. On this side the vail that separates
the present from the future lies the pathway of
humiliation and self-sacrifice, but beyond are

glory and peace and praise and joy forevermore.
Beloved, keep the promises in mind that you
may gather from them the inspiration you will
need more and more as the trials of this present
time and service increase in number and
severity.-2 Tim. 2:3; Rom. 6:4,5; 8:17,18;
1 John 3:3.

page 302

STUDIES IN THE OLD TESTAMENT.

--INTERNATIONAL S.S. LESSONS. -

SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.

R1708: page 302

DANIEL AND HIS COMPANIONS.

III. QUAR., LESSON XIII., SEPT. 23, DAN. 1:8-20.

Golden Text— "Daniel purposed in his heart that he
would not defile himself."— Dan. 1:8.

In this lesson we have before us four
more of those beautiful characters among
the ancient worthies whose examples the
Apostles taught us to emulate (Jas. 5:10;
Heb. 11.) In these four men we see the grandeur
of the fixed purpose of noble and loyal
hearts. Severe temptations were set before
them, but not for an instant did they sway
them from the path of rectitude.

At an early age, at the beginning of the
seventy years captivity of Israel in Babylon,
they were carried to Babylon and obliged
to enter the service of the royal court, where
the king's command as to their course of
life was such as implied the forsaking of
their own religion and their God, even their
names being changed to those of idolatrous
significance. The luxurious diet of the king,
of course, would not be subject to the restrictions
of the Jewish law (Lev. 11; Deut. 12:23-25);
and this first command, which
conflicted with the law of God, they sought

if possible to avoid,— no doubt praying
God's providential favor to this end.

In this they self-denyingly ignored the
luxuries, and ran the risk of encountering
the wrath of a despotic king in whose hands
was the power of death, to be executed on
the merest caprice; while on the other hand
his favor was likely to advance them to
honorable distinction in the kingdom.

God favored them so that the wrath of
the king was not incurred, and they became,
to that great Gentile nation, living witnesses
of the power and grace of the God of Israel.
But the time came in the case of each of
these four witnesses when they were called
upon to seal their testimony with their
blood; and they met those tests of fidelity
with an unflinching, resolute purpose. Notwithstanding
the king's command to pray
to him and to no other god, Daniel still adhered
to his usual custom of praying to the
true God three times a day with his window
open and his face toward Jerusalem;
and for his fidelity he calmly yielded to the
persecuting spirit which cast him into a

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den of lions. His three companions with
equal fortitude refused to worship the golden
image which Nebuchadnezzar had set up,
and paid the penalty by going into a burning,
fiery furnace, saying, Our God is able to
deliver us if it please him, but, leaving the
matter of deliverance or destruction to his
will, of one thing we are sure, We will not
serve thy gods, nor worship the golden
image which thou hast set up.

What heroic examples of godly zeal and
fortitude, and of friendship cemented by the
bonds of a common noble purpose. Four
young men devoted to God mutually agree
to set their faces like a flint against temptation,
and to live righteously and godly in the
midst of a crooked and perverse generation;
and truly they have shone as lights, not
only in their own day, but down even to
the present time. In youth they chose the
right ways of the Lord, and they gave a life-long
testimony to the praise of his grace.

Let our purpose be like theirs, and as the
Psalmist expresses it, —"My heart is fixed,
O God, my heart is fixed."— Psa. 57:7.

page 303

REVIEW.

III. QUAR., LESSON XIV., SEPT. 30.

Golden Text— "The kingdom of God is at hand: repent
ye, and believe the gospel."— Mark 1:15.

A thoughtful, reverent, prayerful review
of the lessons of this quarter on the incidents
and teachings of our Lord's earthly
life cannot fail to bring the soul into fuller
sympathy and fellowship with him, and
thus prepare us for his Kingdom, now so
close at hand,— not merely in its embryo
condition, but in its completeness and glory.

R1708: page 303

ENCOURAGING WORDS FROM FAITHFUL WORKERS.

DEAR BRO. RUSSELL:-Just a few lines
to let you know how the Lord is blessing
me as a partaker in his harvest work.

Acting on your advice in Z.W.T., I have
been attending the various meetings held
here on Sunday, that I may thereby get acquainted
with some of the Lord's children
and give them a tract or DAWN. I have
not only had just such opportunity, but also
the privilege to lead the Y.M.C.A.
meeting one Sunday; and although the subject
provided hedged me in considerably,
yet I managed to give them some truth on
the ransom, and how it was necessary for

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Christ to suffer. Following is the lesson:

GREATNESS THROUGH GENTLENESS.

2 SAM. 22:36.

David was truly great.
Great in physical strength.

(a) Slays the lion and the bear.—
1 Sam. 17:36.

(b) Slays the giant.- 1 Sam. 17:48-50.
Great in his loyalty to his king.—

1 Sam. 26:7-12.

Great in his high position.

Elevated to the throne.— 2 Sam. 2:4.

Great in God's estimation.

A man after his own heart.— 1 Sam. 13:14;
Acts 13:22.

True greatness does not consist in what
we possess, but in what we are.

We may never be kings, but all may be
kingly.

David's greatness consisted in his willingness
to submit himself to God.

His constant prayer was "Teach me thy
ways."

Christ is the most perfect example of
greatness.

Christ is the most perfect example of
gentleness.

His character is love.

Love is always patient, always gentle-
never weak.

Love is always great. If we would be
great, we must allow the love and gentleness
of Christ to lead us.

If our lives are entirely submitted to him,
we cannot limit his power to usward.
Christ's pattern of greatness.— Matt. 18:4.
Gentleness the fruit of the spirit.— Gal. 5:22.
Study lives of Moses, Paul, Peter, John,
Joshua and others.

Yesterday I was called again to make a
few remarks after the paper read by the
leader. (Subject: Jesus, the young man's
best friend.) I opened the Scriptures at Rom. 5:7,8,
showing them in which way Jesus
was the young man's friend, and also friend
to all them who by faith appropriate to
themselves the merits of his sacrifice. I also
explained the "equivalent price," and its
necessity.

Going to the Presbyterian church, I was
delighted to hear an old minister preaching
the unvarnished truth from the text, "If

R1709: page 304

any man will come after me, let him deny
himself, and take up his cross," etc. His
prayers were short and very good, and the
burden of them was to be guided by God's
Word, his truth, that he may have no opinions
of his own. You can imagine how my
heart warmed toward him. Since then I have
become very friendly with him, and have
found him to be very well posted in truth,
and waiting with expectancy the return of
our Lord and Master. I had quite a talk

with him on this truth. He gave me a book
to read, and I gave him in exchange DAWN,
VOL. II. I know it is against your advice,
but I thought that, as he was deeply interested
in the coming of Christ, and as he
was greatly pleased with the tract, "Do
You Know," he may have his appetite
whetted for more and so get ready for
VOL. I. And my conclusions were correct:
he is deeply interested, and is hurrying up
to get it. I pray he may have his prayer
answered, just to know God's way and not
his own opinions; and I pray that I may be
kept humble, knowing how many have
stumbled over spiritual pride.

Find enclosed a small order for MILLENNIAL
DAWNS.

Yours in Christian love,

ALEX. ALLAN.

[Such methods we commend to all— in proportion
as they possess the requisite ability.
Each one blessed by the truth should feel it his
privilege as well as his duty to serve it and his
fellow-pilgrims to the Heavenly Kingdom. He
whose heart does not burn with a desire to tell
the good tidings either has not learned it or
else has received only its letter and not its
spirit. But all should remember the Lord's
caution "Be ye wise as serpents, and harmless as
doves;" and the Apostle's admonition to speak
the truth in love. Such efforts for those who
are yet in darkness are well supplemented by
weekly gatherings for prayer, praise and interchange
of testimony by those who have emerged
into the "marvelous light" of present truth.
-EDITOR.]

page 304

DEAR BROTHER:-In regard to yourself
and work, I want to say I am in perfect accord.
Since reading DAWN, VOL. I., I have
had mingled feelings of joy and sadness:
Sadness that I was so long in darkness, and
joy that the light has dawned upon me.
The DAWNS and TOWERS are a continual
blessing to us. I say to us, for I am glad
to tell you that my dear wife has also, after
due consideration, embraced the truth. So
you see I have great cause for gratitude.
Together we can study and plan little deeds
that we think may be of help to some one.
We agree with you that the time is short,

and that what we do must be done quickly.

I have consecrated my time, talents, voice,
pen and all to God and the spread of present
truth— "meat in due season," and I am
glad to be able to say that (since doing
this) God has led me in a wonderful way;
and we rejoice that through our humble efforts
many have been led to a serious consideration
of this most important truth.
For the past year we have been holding an
unsectarian meeting for gospel purposes
and Bible study. The numbers have kept
up fairly well, and the interest has always
been good. Our meetings are attended by
a mixed class: many who were never interested
in the gospel and some of the different
shades of Adventists. All are made
welcome. They listen with a good deal of
interest, and sometimes take a minor part.
The doctrines of the ransom and the restitution
are always kept prominent. We
use blackboard and chart, and alway try to
vary our meeting. Other work consists in
tract distribution, loaning of DAWNS, answering
enquiries (sometimes in writing),
visiting in a quiet way, engaging those in
conversation whom we think will be interested.
It is indeed a great work, and we
are so glad that we have a fair field. Some
disappointment has been expressed at our
not seeking a church home. Two pastors
visited us, and received in plain talk from
God's Word some good reasons for our
course. Dear Brother, observation proves
more and more that "Babylon" is fallen.
What a mercy to be delivered! On Sunday,
Aug. 5, our subject will be, The National
Restoration of Israel (in accordance to VOL.
III., Chap. 8); the next Sunday, The Signs
of the Times.

I hope and pray that you will long be
spared, and that we, as co-workers with
God in this glorious harvest work, may be
faithful, and led to glorious victory at last.
"Do You Know," we think is especially
good. I do not expect an answer. This is
only a little by way of greeting to you and
Sister Russell. Yours in the work,

JOHN & FRANCES DUFTY.

page 306

ZION'S WATCH TOWER

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED TWICE A MONTH.

TOWER PUBLISHING COMPANY,

"BIBLE HOUSE"

ARCH STREET, ALLEGHENY, PA., U.S.A.

C. T. RUSSELL, EDITOR; MRS. C. T. RUSSELL, ASSOCIATE.

SUBSCRIPTION PRICE, $1.00 A YEAR, IN ADVANCE,
By Express Order, Postal Money Order, Bank Draft, or
Registered Letter. Foreign only by Foreign Money Order.

FREE TO THE LORD'S POOR.

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.

R1709: page 306

CHURCH AND STATE IN ITALY.

AN UNDERSTANDING BETWEEN THEM FORESHADOWED
BY PREMIER CRISPI.

Premier Crispi inaugurated in Naples to-day
the memorial erected in honor of King Humbert's
visit to the city during the cholera epidemic
of 1884. He made a notable speech, beginning
with a historical review of recent Italian
politics, and closing with a declaration as to the
social problems of to-day, especially the revolutionary
movement. The social system was now
passing, he said, through a momentous crisis.
The situation had become so acute that it
seemed absolutely necessary for civil and religious
authority to unite and work harmoniously
against that infamous band on whose flag were

inscribed the words, "No God, no King." This
band had declared war on society. Let society
accept the declaration and shout back the battle-cry,
"For God, King and Country!"

The politicians and clergy here regard this
speech as the weightiest utterance of years. Its
whole letter and spirit, they say, suggest the approach
to an understanding between the Government
and the church. — N.Y. Tribune.

The above foreshadows what we have for
some time pointed out as the tendency of civilization
—to retrace its steps toward a fuller recognition
of ecclesiasticism in politics. This
change of front is not because of a growth of
religion or of religious superstition, but from
a fear that unless the church controls the people
through superstition, etc., the entire social fabric
will go to wreck. This calls our attention
afresh to our Lord's prophecy of present conditions
—"Men's hearts failing them for fear
and for looking after the things coming upon
the earth [society] ; for the powers of the heavens
[ecclesiasticism] shall be shaken."

Ecclesiasticism will be given an increasingly
prominent place in politics and will become
a branch of or element in civil government,
throughout "Christendom," until finally when
one falls both will fall, in the great time of
trouble, predicted in the Scriptures, whose shadow
is already stealing over the world.

"When ye see all these things come to pass,
then lift up your heads and rejoice, knowing
that your redemption is at hand."

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VOL. XV. OCTOBER 1, 1894. NO. 19.

BISHOP FOSTER'S NEW GOSPEL.

ON Sunday, September 23rd, Bishop Foster

preached before the Pittsburg Annual Conference

of the M.E. Church, over whose sessions

he has presided. We give extracts from

his discourse as reported by two of Pittsburg's

daily papers, as follows:—

"If I could concede for a moment that the
world as I know it, and I know it from rim to
rim, having traveled in all its lands, having
seen its dissolute, despicable millions, having
seen it in shame and filth, and if I were
compelled to think that my God, whom I worship,

would by any possible method of condemnation
send down to hades 1,200,000,000 of my
brothers, that know not their right hand from
their left, and save a few of us who are a little
better perhaps in our morals, I would not go into
heaven if I could. I could not worship such
a God as that. I would join the hosts of hades
in rebelling against such a God. Our God is
not a God of that kind. God is love, and is
trying to save men."— Pittsburg Dispatch.

"If I believed that God would send down to
a hopeless eternity 1 ,200,000,000 of my brothers
who are little worse than I am, I would not worship
him. I have seen the world all over, know
it from rim to rim, have seen its desolate and
despicable people, and these I speak of hardly
know their right hand from their left. God won't
condemn all these. He's saving all men that he
can. If I thought he would condemn all these,
I would join the forces of the devil in hell, in
rebellion against such an act."— Pittsburg Post.

The accounts of the two reporters are sufficiently
alike to insure us that no serious mistake
has been made as to the tenor of the Bishop's
expression. But surely it is a remarkable expression,
coming as it does from the foremost bishop
of the M. E. Church. The bishop is, as he
declares, well posted upon the condition of the
vast heathen world— four- fifths of the living
human family. He is well posted also respecting
the missionary machinery for the civilization
and conversion of these millions. He knows
that while it was never before so complete as at
present, yet, even now, the natural increase is
proportionately far greater than the ratio of
conversion. The bishop sees no hope for the
heathen through the preaching of the gospel,
and hence "flies the track," and leaves the
Bible plan of salvation,— faith in Christ's redemptive
work, a faith that comes by hearing
of the word of God, the Gospel of salvation, a

R1710: page 307

gospel which is the power of God unto salvation
to every one that believeth.— Rom. 10:17; 1:16.
Why should this intelligent man, a leader of
thought amongst a very intelligent class of Christians,
thus leave the gospel of the Bible? a gospel
which declares: "Without faith it is impossible
to please God;" "He that believeth shall be
saved, and he that believeth not shall be condemned;"
"He that hath the Son hath life,
and he that hath not the Son shall not see life,
but the wrath of God abideth on him;" "Believe
on the Lord Jesus Christ, and thou shalt be

saved;" etc., etc. Why should he, as above,
preach another gospel— the gospel of the merit
of ignorance? The gospel of salvation without
faith?—the gospel of salvation by works?— the
gospel of a salvation without a Redeemer? for,
if the heathen are to be saved because God could
not do otherwise than save those who "know not

R1710: page 308

their right hand from their left," or to keep the
bishop from joining "the forces of the devil in
hell in rebellion against such an act," then
Christ's death was in vain: it certainly is no
factor in the gospel which the bishop is preaching
(of a general heathen salvation in ignorance
of the only "name given under heaven or
amongst men whereby we must be saved,") even
though his text was, "When the fulness of time
was come, God sent forth his Son."

The reason is that the bishop's intelligence
has outgrown his theology. He has spent more
time and honest mental effort in viewing the
world from rim to rim and studying its social
and moral questions than he has spent in studying
his Bible from cover to cover with an honest
desire to learn God's explanation, in it, of
his purposes for the blessing, of the world of mankind
through faith in Christ!

The bishop's new gospel will strike a responsive
chord in many hearts— in the hearts of
missionaries who know better than others how
little they really accomplish;— in the hearts of
worldly people, who will say, That is what I always
believed; faith never saves anybody; it is
works or nothing;— in the hearts of worldly
Christians, who will say, that relieves me greatly;
I believe that our great religious leaders are
advancing far beyond the old-fogy faith ideas
of the past, to see that it is not what we know
or believe merely, but what we do, or God's
free grace, that saves us. The modern agnostic
and higher-critic will say, That is the way to talk;
it is time people were being taught to cut loose
from those narrow expressions of the Bible which
so evidence the narrowness of the minds of the
Lord and the apostles. Indeed, almost all classes
will be prepared to welcome the bishop's new
gospel.

How strange that all of these are so averse to
the Scriptural explanations of these questions
which trouble the bishop and all men who are
even beginning to think! How strange that
those who will applaud the bishop's new gospel
will entirely overlook one feature of it, which,
if true, would certainly stamp it as bad tidings

to all the holy ones who through patient perseverance

in well doing have cultivated faith,

trust, hope and love, and developed character

from grace to grace and from glory to glory!

What would these, who, through the faith that

overcometh the world and by much tribulation,

enter the Kingdom of Heaven, think of it, if

within the pearly gates, where they had anticipated

so much of love and pleasure, they were

to find the hundreds of millions and billions of

ignorant, degraded, depraved and characterless

of heathendom pouring in upon them and outnumbering

them to such an extent that a saint

would be a hundred times harder to find in

heaven than now on earth! To say the least,

they would be astounded; and if an explanation

were asked, and Bishop Foster were given the

opportunity to reply, and had not changed his

opinion, he doubtless would say that, after having

done all he could for them on earth without

success, and fearing that the bishop would join

the forces of the devil and thus make a bad

matter worse, God did not know what else to do

with the heathen than take them to heaven.

Would that the good-hearted, but benighted,
bishop would face about and see the Millennial
dawn, the increasing light of the Sun of Righteousness
now shining forth! He then would
see what he does not see now, that God's plan
as presented in the Bible is transcendently more
reasonable, more benevolent, more just and more
practicable than any which he or other human
beings could possibly concoct or outline.

What would he see? Briefly this: That God's
time for giving the heathen to Christ (Psa. 2:8)
is in the Millennial age and not in this Gospel
age; that when God undertakes the work
of causing the knowledge of himself to fill the
whole earth, it will be done; for his Word shall
not return unto him void, it shall accomplish
that which he pleases and prosper in the thing
whereto he sent it. (Isa. 55: 11.) He would see
that this knowledge of God is to reach, not only
the very ignorant heathen of foreign lands,
but, as well, the very ignorant of civilized lands;
for "all shall know God from the least to the
greatest." He would learn that the Millennial
age will not only be a time for gaining knowledge
of God, but a time when the obedient will
be blessed with restitution to all the privileges
and qualities and powers of mind and body lost
by disobedience by Adam for himself and all

R1710: page 309

his posterity;— redeemed by the Second Adam's

sacrifice for sin, once for all. He would thus
see that the Millennial age will be the great
purgatory time in which the world in general
will be permitted, if they will, to wash at the
fountain opened in the House of David for sin
and uncleanness (Zech. 13:1);— by faith in the
blood of Christ to be made every whit whole,
and fit for the fellowship of angels and saints.

The bishop would learn, moreover, that nothing
unclean or unholy can enter God's presence
and be acceptable with him, and that, as the
Church is now called to be saints and to practice
holiness ("without which no man shall see
the Lord"), so it must be with the heathen
when, during the Millennium, they are called,
taught and released from the blinding influences
of Satan. Only the pure in heart shall ever see
God or enjoy the bountiful provisions prepared
for those who love him.

Then Bishop Foster would be prepared to
learn something respecting God's purpose in the
call of the Church, and what is the hope of her
calling. (Eph. 1:18.) Soon he would see that
as God selected one class of servants during previous
ages, to be used in his great plan for the
future blessing of the world, so during the Gospel
age he has been selecting a household of
sons to be joint-heirs with Jesus Christ, the
Lord and Head and Redeemer, in the Millennial
Kingdom and its work of binding Satan
and opening the eyes of the world so long
blinded by Satan.-Gen. 12:3; Heb. 1 1:40;
Acts 15:14; Rev. 20:1-4.

Soon the Bishop would be not only studying
this blessed gospel of the Bible, but circulating
these truths amongst his friends, and in every
way preaching the old gospel, the old theology
—that "Christ Jesus by the grace of God tasted
death for every man," that he "gave himself
a ransom for all, to be testified in due time;"
and that eventually the "true Light" will lighten
"every man that cometh into the world."
-Heb. 2:9; 1 Tim. 2:4-6; John 1:9.

We will comment on further quotations from
this remarkable sermon in our next issue.

R1710: page 309

"THOU HAST THE WORDS OF ETERNAL LIFE."

"From that time many of his disciples went back, and
walked no more with him. Then said Jesus unto the

twelve, Will ye also go away?
"Simon Peter answered him, Lord, to whom shall
we go? Thou hast the words of eternal life."
--John 6:66-68.-

THERE is just a tinge of disappointment in
our Master's words here recorded— "Will
ye also go away?" Accustomed to look for
a reason for every action and word, we inquire,
Why did the loss of a number of followers make
our Lord feel sad? Was he ambitious for a
large following? Did his confidence rest in
numbers? Did he say to himself, Now what will
the Pharisees say when after three years of my
teaching they see me deserted by many of my
followers? Was it that he feared the deflection
might curtail his revenues? No, it was none
of these things; for he had already made himself
of no reputation. He had already said to
his disciples, Woe unto you when all men speak
well of you, for so did their fathers to the false
prophets. He had also the power by which two
small fishes and three barley loaves could be
made sufficient to feed five thousand people.
And he already knew that his faithful followers
were to be, in all, but a "little flock," and who
of the multitude believed not.— Verse 64.

Why then, did his words express sadness at
the loss of a number from his company? It
was because he was true and noble and sympathetic,
and loved his friends, and seeing the
hour approaching when the Shepherd would be
smitten and all the sheep be scattered (as it was
afterward fulfilled when "all forsook him and
fled"), the lonely sadness crept over him and
found expression in the words, Will ye also go
away? Love of sympathy, fellowship of friends,
etc., are not weaknesses, but, on the contrary,
are elements of a true character. But it would
have shown weakness had our Lord allowed
the turning back of his disciples to have influenced
or swerved his course from the path of
sacrifice marked out for him in the Father's
plan. No such weakness ever manifested itself.
On the contrary, but a few days after, when
Peter who here spoke so nobly, attempted to
dissuade our Lord from sacrifice, he promptly

R1710: page 310

answered, Get thee behind me, adversary, thou
savorest not the things of God, but of men.

R1711 : page 310

The Apostle Peter's words, "Lord, to whom

shall we go? Thou hast the words of eternal

life," are full of meaning. He had known what

it meant to seek God's favor and everlasting life

through keeping the Law, and, like most of the

Jews of the humbler class, had been discouraged,

finding himself condemned both by the

doctrines of the Pharisees and by his own conscience.

Doubtless, also, he knew something

of the various heathen philosophies respecting

a future life; and, if so, he knew them to be

merely human speculations or guesses.

But for three years he had known Jesus and
heard his words on this subject of eternal life.
His teaching was not speculative guessing as to
what might be. "He taught them with authority,
and not as the scribes." Nor did he teach
them to hope for eternal life through the keeping
of the Law (which they knew to be an impossibility).
His teaching, on the contrary, was
different from that of every other teacher. He
taught them that he had come into the world,
not to be served or honored and titled, but to
serve men and to finally give his life a ransom
or purchase-price for the forfeited lives of all
who lost the right to life in Adam's trial and
disobedience. (Matt. 20:28.) His teaching was
that as a result of this ransom-sacrifice, which,
by divine love and arrangement, he was about
to give for all, all shall have the opportunity of
everlasting life through obedience under the
gracious terms of the New Covenant; and that
to this end not only they, but also, "All that
are in the graves shall hear the voice of the
Son of Man, and come forth, and they that
hear [obey] shall live"— attain perfect life.
(John 5:25,28,29.) Peter had heard this simple
and beautiful gospel— this, the only real good
tidings of everlasting life; he recognized Jesus
as the Messiah sent of God to be the Life-giver
to the world, the true light that shall ultimately
lighten every man that cometh into the world.
-John 1:9.

What wonder, then, in view of this, that Peter
answered as he did, "Lord, to whom shall we
go? Thou hast the words of eternal life."
Peter's faith and hope had found in the doctrines
of Christ a foundation and anchorage which
they could not find elsewhere.

And the same is true of all intelligent believers
to-day, in proportion as they have heard
and understood the wonderful words of life, of
which Christ's death is the central theme, the
hub, whose spokes are the love and favor
of God, including all his exceeding great and
precious promises reaching to the circumference
—everlasting life. Having once seen the truth,

having once heard the good tidings—the words
of everlasting life— for what would they exchange
it?

Looking abroad, we still find the philosophies
of Confucius, Buddha, Brahma and Zoroaster,
but they satisfy us not. We hear the wisdom
of this world speculating about an evolution
which it surmises has already progressed from a
protoplasm to a tadpole and from a tadpole to
a monkey and from a monkey to a man and
which it hopes, guesses and tries to assure itself
will continue to progress to planes of being
still higher than man. It assures us that whether
there was or was not an intelligent God at the
beginning, there will be millions of wise and
powerful gods eventually, when they get evolved.
But our hearts turn from such wild speculations
back to the wonderful words of life spoken by
him who spoke as never man spoke before or
since. In those words is the rest and peace which
the world can neither give nor take away.

Following the instructions of this same great
Teacher, we are learning more and more
about this eternal life which he has provided
for all. As meat in due season he has
taught us that this gift of eternal life is only for
those that love him;— that a little flock of the
ransomed world, called and proved worthy by
their loving obedience during the Gospel age,
are to be his joint-heirs in the glory, honor
and immortality of the divine nature, and that
he with these will in the next age, the Millennium,
bless all the families of the earth with
the knowledge of and opportunity to attain restitution
to human perfection with everlasting
life conditioned only upon faith and hearty obedience
under the New Covenant, sealed with
the blood of the ransom-sacrifice. This is the
same gospel as of yore: these are the same words

R1711 : page 311

of everlasting life, only amplified and magnified
as we get nearer to their grand consummation.
In the harvest of the Jewish age, it was after
our Lord had spoken to his followers the
"words of eternal life" that he permitted "offenses"
to come to sift them as wheat, saying,
"It must needs be that offenses come." Those
trials came to prove which were ripe wheat and
which chaff and undeveloped wheat. Two classes
specially were sifted out— the merely curious
and slightly interested class, and a consecrated
class which had not much depth of character,
represented in our Lord's parable (Matt. 13:5,6,20,21)
as the stony ground hearers, which

received the message with joy, but not having
depth of heart-soil and earnest love and consecration
to the truth, when tribulation or persecution
arose they were at once offended, and
turned back and walked no more with the Lord
and the faithful.

The same is true now, in the present harvest
of the Gospel age. Blessed have been our eyes,
for they have seen many of the "deep things"
in the divine plan of the ages; and blessed
have been our ears, for they have heard with
wonderful clearness the lessons of the great
Teacher— the words of glory, honor and immortality
—words of eternal life. And now in
the Lord's order we are to be ready for trials
and sittings. Now, again, offenses must needs
come to prove all, and to turn back those who
are not consecrated and those who have no
depth of character, who are unwilling to bear
the reproaches and afflictions of the Christ.
So it was with Gideon's typical army. All who
shall be owned of the Lord as joint-heirs with
Christ must be a select class, a peculiarly zealous
people;— and no wonder: Marvel not
therefore at the fiery trials which shall try you,
as though some strange thing happened unto
you. In fact, that is the very purpose of the
permission of offenses and divisions: "that
they which are approved [by God, because they
endure the tests and stand fast in the truth]
may be made manifest among you."—
1 Cor. 11:18,19.

Those who will stand the test here will be
just like those for whom Peter spoke in the
previous harvest testing. Should any feeling
of faintness or discouragement come over them,
they will also ask, "Lord to whom shall we
go?" Looking about them they see the delusions
of Spiritism and various doctrines of devils,
and the blindness and contradictions of reason
as well as of Scripture among agnostics, and in
the various denominations of Christendom. The
glance is sufficient for the class which the Lord
desires to select. They could not go away, they
could not be forced to leave the army of the
Lord. Truly, where should we go? Our Leader,
and he alone, has the words of eternal life.
Since we have heard his words, all other gospels
have lost their charm. We will abide with and
follow the great Captain of our salvation: in
his words and in his love and in his service we
live and move and have our being as the elect
of God.

"How firm a foundation, ye saints of the Lord,
Is laid for your faith in his excellent Word.
What more can he say than to you he hath said,

You who unto Jesus for refuge have fled."

R1712: page 311

JUDGMENT-ITS USE AND ABUSE.

"Judge not, that ye be not judged. For with what judgment

ye judge, ye shall be judged; and with what measure

ye mete, it shall be measured to you again."— Matt. 7:1,2.

A VERY unlovely disposition in the eyes of

God, and of all fair-minded men, is that

which assumes the obligation of sitting in uncharitable

judgment upon all the affairs and

conduct of fellow-men, either within the Church

or outside of it.

That our Lord referred to this abuse of judgment,
and not to the legitimate use of that
noble faculty, is very manifest from succeeding
verses (3-5), which warn against the hypocrisy
of condemning others for faults no greater than
those which exist in one's self, but to which
self-love is wilfully blind; and also from
verses 15-20, which bid us beware of wolves in
sheep's clothing, or, in other words, to use
sound judgment in discriminating between the
truly consecrated and faithful children of God,
whose hearts are pure and free from guile, and

R1712: page 312

those who studiously cover up a wolf-like character
with the outward professions of godliness,
in order to deceive and lead astray the unwary.

"By their fruits ye shall know them," said
the Lord; and to use candid and unbiased judgment
in comparing their fruits— of character,
conduct or teaching— with their professions and
with the Word of God, is necessary to the safety
and protection of the Lord's people. This,
therefore, is a very legitimate use of judgment;
and those who, disregarding the Lord's warning,
either recklessly or wilfully, fail so to exercise
judgment, expose themselves to the deceitful
snares of the great adversary. The wolf is not to be
tolerated, nor his sheep's clothing respected: he
has no rightful place in the assemblies of the true
sheep until his character is changed by repentance
and submission to the will of God. His
presence can only bring reproach upon all associated
with him, and sow the seeds of error
and discord; and, learning the shibboleth of the

saints, he will deceitfully make merchandise of
their holy things and demand that Christian charity
should let him alone in his nefarious work.

Alas! many simple ones, ignoring the Lord's
counsel, weakly yield to this demand, to their
great detriment spiritually. They give that
which is holy unto the dogs and cast their pearls
before the swine; and the wolf is often tolerated
out of respect for his sheep's clothing. It
is not real charity to such characters to permit
them to pursue their course unmolested; nor is
it true loyalty to the cause of Christ. To firmly
and candidly let such persons know that we
recognize their character and refuse to fellowship
or company with them until a change of
heart is manifested, and to positively and openly
resist their influence, is the noblest and truest
charity, both to them and to the cause of Christ
in general, though such a course will assuredly
bring persecution in some shape.

To deal thus candidly and fairly may in some
cases wake up the erring to a sense of their
wickedness, and, by making it unprofitable to
them, may lessen the temptations to continue
the evil course. At all events, it gives the
sheep and lambs of the Lord's flock warning of
the dangers to be expected from such sources.
To encourage or assist such, is to become partakers
of their evil deeds. (2 John 11.) Nor
would Christian charity demand that the wicked
or the profligate should be protected against
the natural rewards of their evil course. To
thus aid them is only to interfere with the divine
arrangement by which sin brings its own
retribution for the correction of the sinner.
Thus, for instance, if when a profligate son
spends his substance in riotous living, an unwise
father makes up his loss and starts him anew,
not allowing him to realize the evil effects of
his course, the son misses the lesson and proceeds
to greater lengths in an evil course. The
love of God is not thus unwise: if it were, he
would not permit the great time of trouble, now
impending, to come upon the world. But he
will permit it, and when the judgments of the
Lord are thus abroad in the earth, the inhabitants
of the world will learn righteousness.
(Isa. 26:9.) It is not our part, however, to
bring evil upon the evil-doers; for vengeance
belongs to God. Nor would it be contrary
to the spirit of the Lord to show pity and to
alleviate the dire wants of those in distress from
their own folly. This would not interfere with
the needed lesson, but, on the contrary, would
tend to soften the heart and make it more susceptible
to the lesson.

While the legitimate use of judgment for wise
and holy ends is plainly taught in this sermon
of our Lord, the first verse of this chapter expressly
commands that we should not reckon
ourselves as the competent judges of men's
hearts, to uncharitably condemn them on our
own responsibility. But when their course of
conduct is in manifest opposition to and defiance
of God's law, as in cases of disguised
"wolves," "swine" and "dogs," the condemnation
of that law, which is God's judgment,
not ours merely, should always be recognized.

As a matter of fact, if we have the spirit of
the Lord, our judgment will coincide with his
—approving what he approves, and condemning
what he condemns: we will judge righteous
judgment, which makes every possible allowance
for the infirmities of the flesh, the strength of
temptation and the imperfections of knowledge,
and which, ever bearing in mind that
we also are far short of perfection, never forgets

R1712: page 313

the golden rule— "Whatsoever ye would that
men should do to you, do ye even so to them;
for this is the law and the prophets."— Verse 12;
Lev. 19:18; Matt. 22:40; Rom. 13:8,9,10;
Gal. 5:14; 1 Tim. 1:5.

Verse 2 makes very imperative the application
of this golden rule in such cases— "For with
what judgment ye judge, ye shall be judged;
and with what measure ye mete, it shall be
measured to you again." Oh, if men and women
would always consider these things, how much
uncharitable judgment and evil-speaking, and
how many bitter words, would be spared! If
each could recognize in the other the spirit of
love and candor, how quickly wrongs could be
righted! If reproofs were always expressed in
the spirit of the golden rule, how much more
effective they would be than when they are colored
with the glare of hatred and revenge!

"How wise are God's commands!

How sure his precepts are!"
Let us ponder them well, and cultivate more
and more in our own hearts the spirit of God's
love and kindness— the spirit of his holy law.

R1711 : page 313

"IF THOU KNEWEST THE GIFT OF GOD."

"If thou knewest the gift of God, and who it is that saith
to thee, Give me to drink, thou wouldest have asked
of him, and he would have given
thee living water."— John 4:10.

THE woman of Samaria failed to recognize in

the weary sojourner who sat by the well,

the anointed Son of God, whose presence in the

world at that time had been foretold by all the

holy prophets for four thousand years previous.

And few indeed, even of those who knew of his

claims and his teachings, as well as of the divine

testimonies at his birth and baptism— that

this was the beloved Son of God and the bringer

of good tidings of great joy to all people (Luke 2:9-14;

Matt. 3:17)— could appreciate this fact,

because of the meek humility which bore no

similarity to any thing that men were accustomed

to call great. Even John the baptist

sent and inquired, "Art thou he that should

come, or look we for another?"

No wonder that the woman of Samaria did
not recognize him. And, not recognizing him,
how could she realize her privilege of service to
him as a gift of God. Had she known and
been able to appreciate her privilege of giving
a cup of cold water to the only begotten and
well-beloved Son of God, how gladly would she
have rendered the service requested! And not
only so, but had she realized who it was that
requested the favor, she would have seen her
opportunity of applying to him for the water of
life, the great salvation.

But the woman did not know the gift of God
so close at hand. Thinking of the stranger
merely as a Jew, and one of a class who refused
to have any dealings with the Samaritans, the
request for a drink of water seemed only to
arouse a measure of the old animosity of her race
against this one, whom she probably thought
of as one willing to receive a favor in his extremity,
but at other times regarding her and
her people as too far beneath him to have any
dealings with her.

The Lord recognized the foundation for this
feeling of animosity, and did not resent it, but

R1712: page 313

patiently led her first to suspect, and then to
realize, that this was indeed the Christ; and she
went forth joyfully to proclaim this truth, and
to bring others to him. This woman was a sinful
woman, and a type of thousands of others,
men and women, who would act very differently

if they only knew. If the Jews had only
known, they would not have crucified the Lord
of glory. (1 Cor. 2:8.) That which prevented
them from knowing was the god of this
world, who blinded their eyes and prejudiced
their minds so that they could not believe.
(2 Cor. 4:4.) Consequently they failed to
perceive the gift of God in their privilege of
service to Christ and of receiving from him the
water of life.

The same is true also to-day of the world in
regard to the body of Christ, the Church. They
do not know that the Lord has his representatives
in the world. Like their Lord, these are not
invested with the glory of this world, but they
are despised and rejected of men, and are not
known as the future judges of the earth. But

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those who do know them should appreciate the
privilege of service, since the Lord has said, "Inasmuch
as ye have done it unto one of the least
of these, my brethren, ye have done it unto
me." (Matt. 25:40.) Whatever, therefore, we
do for the least of God's people we are doing
for him. How this should make us appreciate
our privileges of service one to another!

But if the world knows us not, and has not
yet learned to appreciate the refreshing water
of life we have to bear to them, it is no cause
of surprise. If they failed to recognize the
Master who was perfect, how could we expect
them to recognize us, in whom are many imperfections
still, although in God's sight through
grace we are reckoned holy? If the god of this
world has blinded the eyes of many, it is our
privilege, as it was that of the Master, to help
remove the blindness and let the glorious light
of the gospel of peace shine in upon their minds.
Let us offer the water of life to all as opportunities
may present themselves. In so doing
we also will be blest, as was the Master.—
John 4:31-34.

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"AGREE WITH THINE ADVERSARY QUICKLY."

"Agree with thine adversary quickly, while thou art in
the way with him; lest at any time the adversary deliver
thee to the judge, and the judge deliver thee to the

officer, and thou be cast into prison. Verily, I say
unto thee, Thou shalt by no means come
out thence, till thou hast paid the uttermost
farthing."-Matt. 5:25,26.

"When thou goest with thine adversary to the magistrate,
as thou art in the way, give diligence that thou mayest
be delivered from him; lest he hale thee to the judge,
and the judge deliver thee to the officer, and
the officer cast thee into prison. I tell thee,
thou shalt not depart thence, till thou hast
paid the very last mite."— Luke 12:58,59.

WE are asked whether these Scriptures can
be understood to teach that those who
do not make peace with the Lord in the present
life will be held under compulsion to make
full payment for all their debts by purgatorial
sufferings in the Millennial age, and then be
released to everlasting life.

We reply that we cannot so understand them,
because such a construction would be in contradiction
of the Scripture teachings respecting
the wages of sin. Since the penalty, or "wages
of sin, is death," to pay that penalty to the uttermost
farthing would mean everlasting death,
—extinction. And if these Scriptures be so applied
they would necessarily mean, Thou shalt
never come forth!

But viewing these statements from the standpoint
of their contexts, we regard them differently.
In Matt. 5: 17-20 the Law is held up
as the great standard of authority, at that time
the accuser of all; for it was the accuser of the
Scribes and Pharisees, outwardly the most religious
and devout Law-keepers. The attitude
of every Jew should have been one of penitence.
Realizing that they had all sinned and come
far short of the requirements of the Law Covenant,
they all should have been in a very
contrite state of heart, ready and anxious to
confess their shortcomings and to compromise
the matter, if possible, whilst yet in the way
with their accuser (adversary), the Law, and
before final sentence would be pronounced.

Had the Jewish Church realized their condition,
thus, they would have been glad, yea, anxious,
to hear the message which Christ had for
them. Confessing their inability to comply
with all the terms of the Law Covenant, they
would have been pleading for mercy, and
would have been prepared to hear of God's
provision for them in "the Lamb of God which
taketh away the sins of the world."

Those who did thus plead for mercy did receive
Christ as the sent of God— the way, the

truth and the life,— the deliverer from the condemnation
of their Law Covenant. These were
delivered into the liberty wherewith Christ
makes free, and became sons of God under the
New Covenant which Christ sealed with his
blood— his death.

But those who did not realize the situation,
who discerned not the time of their visitation
(Luke 19:44) as a nation, were blinded. Only
the "remnant" of that nation, which made
peace quickly, in the way to judgment, were delivered.
(Rom. 9:27-29; 11:5,7-11.) And
upon that nation, except the remnant, which

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made peace in the way, the full weight of their
judgment fell— they were blinded and cast off
from divine favor for a "double," for a period of
disfavor equal in length to their previous period
of favor, 1845 years. Thus they were forced
to pay the "uttermost farthing;" for, as the
Apostle Paul states the matter,— "wrath is come
upon them to the uttermost."— 1 Thes. 2:16.

The context in Luke's account (12:54-57)
strongly supports the foregoing. There our
Lord's words reported are, "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?"
—Why do you not know that you are living in
the day of visitation and testing, and that you
as a people are even now en route to judgment.
Why do you not confess that you are unable to
keep the Law Covenant, and, instead of boasting
in the Law, why do you not seek and obtain
the mercy which is just at the door? It is
because you are proud and hypocritical, and
draw nigh to God with your lips while your
hearts are far from him. It is because you are
not Israelites indeed without guile or hypocrisy.

In this light the above texts may be briefly
explained thus:— Addressing the Jewish nation,
our Lord said, "Agree with thine adversary [the
divine Law which condemned all to death
(Rom. 7:10); i.e., admit the justice of its
condemnation, because you have come short of
its righteous requirements] quickly, while thou
art in the way with him [while the offer of
mercy is made to you as a nation, through faith
in Christ who by his sacrifice offers an atonement
for you], lest at any time the adversary
[the Law, whose demands you fail to meet,
though you claim to meet them] deliver thee to
the judge [to the just judgment of God], and
the judge deliver thee to the officer [to some
power that would execute the penalty], and thou

be cast into prison [into a position of disfavor,
—such as that nation has experienced ever since
their rejection of Messiah. As a nation they have
been cut off, blinded, and imprisoned ever since
they rejected Christ and said, 'His blood be
upon us and upon our children']. Verily,...
Thou shalt by no means come out thence, till
thou hast paid the uttermost farthing [until the
privileges of the Gospel age, the high calling,
first offered to Israel, shall have ceased, having
been bestowed upon the worthy Gentiles, and
the worthy remnant of Israel who heeded this
counsel. Then their blindness will be turned
away; but they will have paid the uttermost
farthing in the forfeiture of the chief blessing,
which was offered to them first, but which they
rejected]."

THE UNMERCIFUL SERVANT.

--MATT. 18:23-35.--

This parable has no relationship whatever to
the foregoing: we treat it here merely because
some of its expressions resemble expressions
quoted in the above, and to avoid any confusion
thereby.

The parable shows the conduct of an earthly
king. He was generous temporarily, and forgave
the debtor, allowing him time and opportunity
to keep his word and pay the debt in full. But
when he heard how ungenerously that debtor
had unmercifully abused and refused compassion
and extension of time to a still poorer man, who
owed him a much less amount, the king was indignant
and withdrew his mercy, cancelled the
extension, and put the debtor into the hands of
exactors until his debt in full should be paid.

This king's conduct does not in all respects
represent our Heavenly Father's course; but in
some respects it illustrates it. Our Heavenly
Father does not forgive us our sins, nor grant
us an extension of time in which to pay the
price of our transgressions. He, on the contrary,
"heareth not sinners;" but, having committed
all judgment unto the Son, the Heavenly
Father refers all supplicants to him— the way,
the truth and the life. The only access and
reconciliation to the Heavenly Father will be
by the Son, who bought us with his own precious
blood, and in whom alone we may have
forgiveness, the remission of sins. Those who
come unto the Father by him are already
acceptable to the Father, in the beloved— i.e.,
reckonedly— but they will not be fully and actually
presented until the Son shall have cleansed

and perfected them, that he may present them
blameless and unreprovable in love before him.
--See Col. 1:22; Phil. 2:15.

The parable does, however, express or illustrate
the Heavenly Father's attitude on the point

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in question. He also would be indignant that

one for whom he has in Christ provided complete

forgiveness, and not merely an extension of time

for payment, should be unmerciful to a fellow-servant;

and he will do to such as did the king

in the parable. He will exact the full debt

from the unmerciful, showing him no mercy

who showed no mercy toward others.—

Matt. 7:1,2,12.

This will mean the death-penalty upon the
unmerciful— the second death— "everlasting destruction
from the presence of the Lord and from
the glory of his power."

Nor should we expect otherwise; for he who
is not merciful and sympathetic has not the love
of God— has not the spirit of Christ. And "if
any man have not the spirit of Christ, he is none
of his." And only those in whom love instead
of selfishness shall become the mastering sentiment
have the promise of life everlasting on
any plane of being. "Blessed are the merciful—
they shall obtain mercy!"

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ALEXANDER CAMPBELL'S VIEWS.

DEAR BRO. RUSSELL:-As many readers of
the WATCH TOWER, like myself, are warm admirers
of that renowned champion of the Bible,
Alexander Campbell, and are always interested
in anything from his pen touching the mysteries
of the Book, I beg leave to give below a scrap
from his writings on the Prophecies, directly
bearing upon the thoughts uppermost in our
minds, and showing the drift of his investigations
in that line. He says:—

"What now if we should attempt to prove
arithmetically, the certainty of the prophecies
concerning the final consummation of all things?

The expectation of Christendom is notorious.
It is this: that sometime soon, perhaps in the
present century, a new order of things in the
political and religious relations of society will

commence; that it will pervade the whole human
family; that after its full introduction, it
will continue a thousand years; and that soon

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after its completion, the present state of things
will terminate and the multiplication of human
beings cease forever. Without going minutely
into detail, such is the general expectation of
Christendom built upon those writings called
prophecies.

Well, now, should we prove by an arithmetical
calculation the certainty of such conclusions
relative to the final consummation— what
will the skeptics say? The premises or data
are these: the present population of the earth
is estimated, say, at one thousand millions. Now
I will leave it to them to furnish the data, or to
state what the population was two, three or four
thousand years ago. They may even furnish
me data from the census of any nation of Europe
for two, three, four or five hundred years back.
It will give the same result. We shall take the
Bible data until they furnish another. According
to the Bible data the whole human family,
about four thousand years ago, was composed
of eight individuals, four males and four females;
and to keep our calculations in whole
numbers, we shall evacuate Europe and America
of all their population and place them in Asia
and Africa on the population there, which will
fill that half as full of human beings as can subsist
upon its surface. We have now got, say,
the half of our globe empty and the other
half full. Now, the question is, if eight persons
in four thousand years fill the one half of
the earth as full as it can subsist, how long will
one thousand millions be in filling the other
half? If in despite of wars, famines, pestilences
and all waste of human life, under the corruptions
of the last four thousand years, such has
been the increase of human beings, what would
be the ratio of increase were all these to cease,
and peace and health and competence be the
order of the day for one thousand years? Why
there would not be one half acre of land and
water upon the face of the globe for every human
being which would live at the completion
of the Millennium or the seven-thousandth year
from the creation, what I contemplate from
these oracles to be about the end of the present
state of human existence. Either then some
devastation must empty the earth of its inhabitants
or the human race be extinguished. Logic
and arithmetic compel us to the former conclusions;

but when we add to logic and arithmetic

the prophecies of holy Scripture, we are

compelled to embrace the latter. I think no

prophecy ever admitted of so certain a calculation

or so exact and definite a computation; in

fact no other oracle in the annals of the world

is proved by arithmetic so inevitably and unanswerably

as I conceive this to be."

Query: Did not Brother Campbell see Restitution
at least dimly? E. A. SADDLER.

We fear that Brother Campbell saw the future
but dimly. Instead of being "extinguished" the
obedient will be granted everlasting life, and
only propagation will cease.— EDITOR.

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A NEW BRANCH OF THE SERVICE

--FURTHER EXPLAINED.-

Some have been in doubt whether or not to
respond to "Another Branch of the Work," in
Sept. 1 TOWER, and "Introducing Tower Tract
Society Representatives," in Sept. 15 TOWER;
because, while willing and anxious to donate some
of their time to special service, and believing
that by the grace of God they possess (and are
growing in) the eight qualifications for special
ministry mentioned, they are so situated, with
families dependent upon them, etc., that they
could give but little time to the service and
could rarely go away from home,— unless the
Tract Society could pay their home, as well as
their traveling expenses.

We fear that we have been misunderstood by
a few. It is not our purpose to start or to encourage
a paid ministry. The funds at our command
would be but a drop in the bucket for
such an enterprise; and even if it were otherwise,
we should doubt the wisdom of such a plan.
One or two special representatives might be advisable,
and they should be persons of remarkable
humility and very clear in the truth-
otherwise they themselves might be injured as
much as others would be benefitted by them;
but we would not think it advisable to divert
to this branch more than a small part of the
limited Tract Fund receipts now being expended
in tract work, in the preparation of translations
of DAWN in foreign languages, etc.

Voluntary service from all, at the sacrifice of
some earthly comforts, conveniences, etc.,
seems to be the Lord's order of development.

Those who do not serve from the love of the
Lord, his people and his truth should not serve
at all,— their service will do harm. He who
serves from love, and according to his opportunities
for sacrifice, will have his opportunities
enlarged and his talents increased. He who does
not so serve will not serve long, but will be
speedily gathered out— into outer darkness, error:
for he will "gather out of his Kingdom
all things that offend, and them that do
iniquity."

We had specially in mind certain brethren
whose business calls them from place to place,
and who we had reason to believe possessed
the eight qualifications specified; and several of
these have responded, glad to spend their
Sundays and many of their evenings in visiting
and helping the Lord's "little ones." We have
accepted all so offering who have responded
satisfactorily; and we trust that this branch of
the service will accomplish much good during
next year; for it will require some time to prepare
lists of TOWER subscribers in so many towns.

But do not forget that the Colporteur work
offers an open door to one of the most effective
branches of the Lord's service. Those unincumbered
can give their entire time thus, and
pay their way; while those who can give but a
few hours a week can be used also. And for such
as are unincumbered, but too diffident and
bashful to succeed as regular Colporteurs, we now
have a new plan of work to suggest. "Go ye
also into the Vineyard!"

It is not our design to supplant the DAWN
and tract work, as a means for reaching the
Lord's sheep with the "meat in due season;"
for we know of no better method,— none nearly
so good. The new branch of service is designed
to "strengthen the brethren," to help
them over difficulties and to lead them more
and more to apply the truth and its spirit in
their daily lives.

The form of certificate mentioned in our last
issue is an old one, and is not quite satisfactory
to us. We have gotten up what we believe is
a better one, instead, a copy of which will be
given in our next issue.

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OUR LORD'S VISIT TO NAZARETH.

IV. QUAR. LESSON 1., OCT. 7, LUKE 4:16-30.

Golden Text— "See that ye refuse not
him that speaketh."— Heb. 12:25.

In this lesson the special point of interest
is our Lord's reference to his authority and
commission from God, through the Prophet
Isaiah, to preach the gospel of his coming
Kingdom. This commission is contained in
Isa. 61:1-3; but it will be observed that the
Lord read only to the middle of verse 2, and
then closed the book and sat down, saying,
"This day is this scripture fulfilled in your
ears." It was fulfilled in him, as the Prophet
declared, he having received the anointing
of the holy spirit. Therefore he had come
to them with divine authority to declare
unto them the good tidings of great joy unto
all people.

The question naturally arises, Why did
he not read the entire commission? The
answer is obvious: it was because the remainder
was not fulfilled in that day. It
was time then to preach (1) the good tidings
of the Kingdom to all who were meek
enough to receive it by faith from the humble

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and unpretentious Nazarene; (2) to
bind up the broken-hearted; to tell those
in trouble that by and by the Kingdom
would bring order, peace and joy out of
present confusion and trouble; (3) to proclaim
liberty to the captives and the opening
of the prison to them that are bound—
What captives? Surely not those lawfully
detained for criminality in prisons of the
state. No, but for all the dead race still lying
in the prison-house of death— the grave:
The hour is coming when all that are in the
graves shall hear the voice of the Son of
man and shall come forth (John 5:28,29);
and (4) it was time then to proclaim the
acceptable year of the Lord— the year or
period of acceptable sacrifices: the "better
sacrifices" than bulls and goats, the sacrifices
of Christ and his body, the Church.
(Heb. 9:23.) That was the beginning of the
Gospel age— the time appointed as the great
atonement day* for the world, the time of
special favor to the called and faithful and
chosen who should follow in the footsteps
of their leader and head, Christ Jesus, and
eventually become joint-heirs with him of

the coming Kingdom.

This was all of the commission that was
due in the beginning of the age. It was
not yet time to proclaim— "the day of vengeance

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of our God," nor to comfort all that
mourn— the whole "groaning creation"
(Rom. 8:22), nor "to grant unto the mourners
in Zion, to give unto them beauty for
ashes, the oil of joy for mourning, and the
garment of praise for the spirit of heaviness."
Had he read the entire commission,
he could not have added the words, "This
day is this scripture fulfilled in your ears."
This latter part of the commission was
not due until the harvest or end of the
age; and while the entire commission belongs
to the whole body of the Anointed—
the Christ, head and body,— the latter part
must of necessity be declared by those
members of the body living in the last times
—the harvest or end of the age, from A.D.
1874 to A.D. 1915.

It is upon this generation that "the days
of vengeance" are coming; and it is this
generation therefore, that should hear the
voice of warning. It is in the midst of
the great afflictions of the now impending
time of trouble "such as never was since
there was a nation," that the "groaning
creation" is to learn that it is the chastening
hand of God upon them, who wounds
to heal, and that by means of this great affliction
he is subduing all things unto himself.
And when the judgments of the Lord
are abroad in the earth, the inhabitants of
the world will learn righteousness. (Isa. 26:9.)
Thus in due time— the end of the harvest
and time of trouble— "all that mourn"
will be "comforted." Then the whole world
will have learned to be still and to know
that the Lord's reign of righteousness is begun
—the Kingdom of God established in the
earth.-Psa. 46:10.

The last proposition of this commission
also belongs to this harvest period. During
this time is the gathering together of the
elect from the four winds— from all parts
of the great nominal Zion, the nominal
Christian church. These are they who
mourned in nominal Zion, who realized the
decline of vital piety in her, who sadly lamented
the great discrepancies between her
creeds and the divine Word of promise and

prophecy, and who hungered and thirsted
for righteousness and searched for truth as
men search for silver. To all such the Lord
now appoints beauty for ashes and the oil
of joy for the spirit of heaviness. Within
this harvest period he has given us refreshing
views of the completeness and beauty
of the divine plan: he has given to us the
beauty and symmetry of divine truth for the
ashes of human creeds, and the oil of joy in
consequence, for the spirit of heaviness.
And in the end of the harvest all such who
prove faithful to the end shall be exalted
and glorified: they shall be made heirs of
the Kingdom, joint-heirs with Jesus Christ.
They shall be "trees of the Lord, the planting
of the Lord that he might be glorified."
This commission through the Prophet
Isaiah is the only divinely authorized commission
that was ever given to any man to
preach the gospel. And it belongs only to
those, and to all those, upon whom the
anointing of the holy spirit of God has come
—to the Christ, head and body. They all
can say, "The spirit of the Lord God is
upon me, because he hath anointed me to
preach," etc. Our Lord Jesus received this
anointing of the holy spirit immediately after
his baptism in water, which symbolized his
entire consecration to the will of God, even
unto death, when the holy spirit visibly descended
upon him and a voice from heaven
was heard saying, "This is my beloved
Son, in whom I am well pleased." And as

*See TABERNACLE SHADOWS OF BETTER SACRIFICES.

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in the typical anointing of the typical high

priest in the service of the typical tabernacle,

the anointing oil was poured upon

the head only, but from thence ran down

even to the skirts of his garments, thus

bringing the whole body under the anointing

(Lev. 8:12; Psa. 133:2), so all who have

come into Christ by faith and full consecration

to the will of God have likewise come

under the same anointing. It was at Pentecost,

after the Lord's ascension, that this

spirit of anointing began to descend upon the

consecrated body of Christ (Acts 2: 1- 1 8);

and all who have been added to the body

since have likewise received of the anointing,

by right of which they can also claim
the divine commission to preach the gospel
in the use of whatever talents they may
possess, be they few or many, or be they
humble or brilliant; and for the proper use
of their commission they are accountable
to him who gave them authority as his
ambassadors.

The inference is also plain that no man
should be regarded by the saints as a minister
of the gospel, or received or heard as
such, who cannot claim this commission
(which alone grants the divine authority),
as conferred upon him by virtue of his
anointing as a consecrated child of God and
member of the body of Christ. All such
are of the "royal priesthood," whose duty
and privilege it is to serve in holy things.

Unto those who have not fully submitted
themselves unto the Lord, but who would
nevertheless pose as leaders and teachers in
the Church, the Word of the Lord is very
explicit, saying, "What hast thou to do to
declare my statutes, or that thou shouldest
take my covenant in thy mouth? Seeing
thou hatest instruction and castest my words
behind thee?" (Psa. 50:16,17.) "Thus saith
the Lord of hosts, Hearken not unto the
words of the prophets [teachers] that prophecy
unto you: they make you vain; they
speak a vision of their own heart, and not
out of the mouth of the Lord. ...I have not
sent these prophets, yet they ran: I have
not spoken to them, yet they prophesied."
(Jer. 23:16-21.) Alas! there are many such
false teachers who are ambitious to declare
the visions of their own heart, and claim
that the Lord sent them and that they are
teaching his truth. And many, too, there are
who, ignoring the command of God, hearken
to the words of such false prophets and are
thereby deceived and led astray.

Our Lord's sermon from this gospel-laden
text must have been one of great
power, proclaiming the blessed tidings of
redemption and restitution and giving some
intimations of the special favor to be granted
to the Gospel Church. While he thus
spake to them as never man spake, and
opened up the Scriptures to their understanding
so that the blessed rays of hope
and joy penetrated their hearts, the people
"wondered at the gracious words which proceeded
out of his mouth." And they said,
"Is not this Joseph's son?" It was just
as some remarked on other occasions—

"Whence hath this man this wisdom?"

Ah, it was by reason of the anointing. Being

thus brought into close fellowship with

the Father, the divine plan was clearly revealed

to him through the "sure Word of

prophecy," and his lips gave expression to

the glorious message of love and grace.

VERSES 23-27 are words of reproof to a
heedless and merely curiosity-seeking people.
While he spoke to them wonderful
words of life, he saw that the hearts of the
great majority at least were not prepared
to receive them, as evidenced by the fact
that instead of looking for the correspondency
in the teacher to the prophetic forecast
of him to which attention had been
called, they were inquiring about his earthly
pedigree, and desirous to see some manifestation
of his power to work miracles.

This incredulity and idle curiosity the
Lord severely rebuked by citing them two
historic instances where God through the
prophets manifested his saving power, not
to the curious and unbelieving, but passing
all such by, he showed his great favor and
power to the meek and humble who loved
and believed God. This was too much for
the hot-headed, impetuous pride of the unworthy
hearers of that noble sermon. Who
was this son of Joseph, one of their humblest
citizens, that he should thus brand them
as unworthy of the favor of God? And in
their wrath and haste they seized him and
with violence bore him away toward the
brow of the hill, intending to hurl him to
death.-Verses 28,29.

VERSE 30 records his escape—'Tassing
through the midst of them, he went his
way." His hour had not yet come, and
therefore he seems to have exerted that
power which belonged to him as a perfect
man over the weaker, imperfect men— the
power of his mind alone, we believe, which

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overwhelmed and cowed their fierce passions,
so that none dared take the responsibility
of casting him headlong; and he,
therefore, passing through the midst of them,
went his way. The same power was also exerted
on other similar occasions. (See John 7:30,43-46.)
But when his hour was come
he opened not his mouth, nor resisted in any
degree the throngs that sought his life.
The words of the Golden Text are most

appropriate to all that hear the word of life

—"this gospel of the Kingdom:" "See that

ye refuse not him that speaketh...from

heaven." The latter part of the divine commission

—the harvest message— now due, and

hence now declared, by those members of the

body of Christ now living, is just as important

to this end of the age as was the former

part to the beginning and all through the age:

therefore, let him that heareth see that he

refuse it not, however humble and unpretentious

may seem that member of the

body through whom it may be declared to

him.

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THE DRAUGHT OF FISHES.

IV. QUAR., LESSON II., OCT. 14, LUKE 5:1-11.

Golden Text— "He taught them as one that had
authority, and not as the scribes."— Mark 1:22.

This miracle of our Lord, located thus
early in his ministry, prior to the choosing
of his apostles and also to the sending out
of the seventy, was a prophecy of the future
work of all such. They were to be
fishers of men. And here also was a prophecy

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of their success as fishers of men. They
were to catch multitudes. This same lesson
was again repeated after our Lord's resurrection
(See John 21:1-9), and the prophecy
has been amply verified in the long
fishing season of the Gospel age.

Using the same illustration, our Lord also
spoke a parable (Matt. 13:47-50), saying,
"The kingdom of heaven [the embryo kingdom
of heaven, the Gospel Church] is like
unto a net that was cast into the sea and
gathered of every kind, which, when it was
full, they drew to shore and sat down, and
gathered the good into vessels, but cast the
bad away. So shall it be at the end of the
age: the angels shall come forth and sever
the wicked from among the just, and shall
cast them into the furnace of fire: there
shall be wailing and gnashing of teeth."

The gospel net was first cast into the sea
(the world, where no distinction was recognized
between Jew and Gentile) at Pentecost;
and from the day of Pentecost to the
present harvest time it has been gathering in
all sorts of fish; and together they constitute
the great nominal Gospel church, or, as it is
sometimes termed, the Christian world, and
Christendom. But all of these fish are not
of the kind desired of the Lord to constitute
the true Christendom— Christ's Kingdom
—which is to be set up in glory and power
at the end of the Gospel age and dawn of
the Millennium. Therefore, in the harvest
or end of the age (a period of forty years—
from 1874 to 1915, See MILLENNIAL DAWN,
VOL. I., page 223,224), a separating work
is to be accomplished, and those of the kind
desired are to be carefully gathered out and
preserved, while the remainder are cast
away as unworthy of the Kingdom honors
to which they were called.

Such a work has been in rapid progress
since 1874. The sickle of truth has been
the instrument in doing the separating
work, and the angels or messengers sent
forth to do the gathering are those of the
Lord's people whom he has graciously
brought to a knowledge of his glorious plan
and its appointed times and seasons. This
is the harvest message which was not previously
due nor known; and it is accomplishing
the great harvest work. Those
who love the Lord and who partake of his
benevolent and gracious spirit readily recognize
the divine source from which the
harvest message springs, and accept it.
Such are the desired kind of fish, but they
are few in comparison with the great number
in the net.

The catching of the fish in the gospel net,
and the sorting of them at the end of the
age, are two parts of the one great work of
making ready a people prepared for the
Lord. This figure corresponds to that of
the sower and the reaper; and when the
great work is accomplished both the sower
and the reaper shall rejoice together. The
seed-sowing has been going on all through
the age, but those who observe the divinely
appointed times and seasons will devote
their energies now to the special work of
harvest, and not to seed sowing— to gathering
the good fish into safety rather than to
catching more.

page 322

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will be supplied FREE, if they will send a Postal Card each
December, stating their case and requesting the paper.

R1719: page 322

JEWISH NATIONALIZATION MOVEMENT.

We have often wondered that Hebrews in
general seem to take so little interest in the revival
of their own nation in Palestine. But their
"double" (M. DAWN, VOL. II., p.218) having
ended, and the time for the re-establishment of
Israel as a nation being near, it is appropriate
that we see signs pointing in that direction, such
as the following:--

"The Zion Association of Baltimore was organized
on Sunday, September 9th, for the purpose
of fostering the national idea among the
Jews, and to co-operate with similar societies
in Europe and the United States, with the object
of colonizing Palestine with Hebrews, who

are emigrating from Russia and other countries
in Europe.

"The society will, in the near future, publish
a declaration of its principles, giving the reason
that led to the formation of this Society in
Baltimore, and calling upon all Hebrews to
unite and assist the great work which is carried
on in the land of our fathers."

—Jewish Exponent.

R1716: page 322

LIVE PEACEABLY WITH ALL.

Rev. E. M. Milligan, of the U. P. Church,
Steubenville, O., has caught the anarchistic
spirit and adapted it to his ideas of the Sunday
question. As reported in the Press dispatches
of Oct. 3rd, he said, "If necessary God's people
would exchange ballots for bullets to bring
about Sabbath reform."

The same gentleman spoke in the evening of
the same day upon the "Attitude of the Church
toward Labor Problems." With such lawless
ideas as we quote above controlling his mind
and speech, his advice would almost surely be
unsafe.

All of God's people should remember the
Apostle's advice, "Let your moderation be
known unto all men." The influence of God's
people— especially of those whose eyes are
opened to see how the present unrest and discontent
are injuring the poor world— should speak
and act and "so far as lieth in you, live peaceably
with all men."

page 322

THOSE who cannot remit by Express or P.O.
Money Order, or Draft, may send one cent U.S.
postage stamps;— foreign stamps are valueless
here.

PLEASE write quite plainly, especially your
address. If convenient, always prefer a pen
and black ink. Give full address in every letter.

R1716: page 323

VOL. XV. OCTOBER 15, 1894. NO. 20.

BISHOP FOSTER'S NEW GOSPEL, NO. 2.

WE do not find fault with the Bishop's sympathy
for heathendom, nor with his rebellion
against an injustice which would consign
them to an eternity of woe, mental or physical.
Nay, we rejoice that he can see that such procedure
is so unjust that it cannot possibly be
the truth: it cannot possibly be God's plan.
We rejoice that the Bishop is so free from the
errors of Calvinism that he cannot believe that
the 1,200,000,000 of heathen now living, and
the fifty times that number who have died without
the knowledge of the only name given under
heaven and among men whereby they can
be saved, were predestinated by God to their
present ignorance and to an eternity of woe
hereafter.

We rejoice also that he has gotten free from
the idea of his own Church, viz., that the power
of God for the help of the heathen is confined
to this present life and to the present missionary
efforts of his children, and that the vast multitudes
not so reached and blessed will suffer untold
agonies to all eternity;— not because God
predestinated that it should be so, but because
God and his faithful people are doing all they
can for the poor heathen, and can do no more.

All this indicates a breadth and freedom of
thought and a sympathy of heart on the part of
the Bishop which we greatly appreciate. But
we fear for the Bishop and for his flock, because
his freedom and sympathy are not begotten by
the teachings of God's Word. His lengths and

R1717: page 323

breadths, and heights and depths of good desire
for the heathen are not those inspired by
God's revelation of his plan. Consequently, the
more the Bishop and his followers progress
upon these lines, the farther they will get from
the true plan of the ages— the lengths and
breadths, the heights and depths of the love of
God, which surpasses human understanding.—
Rom. 11:33-36.

This tendency to depart from God's Word is
markedly manifested in other parts of the same
discourse, and cannot fail to lead many of the

"blind" "into the ditch. "--Matt. 15:14.

For instance, we quote as follows from the
report of the same discourse, as it appeared in
the Pittsburg Commercial Gazette.

"Why did not Christ come immediately after
the fall of man? Why was not Revelation made
at once? Simply because it could not be....
In Eden language took form, but it was not sufficient
for Revelation. Adam probably knew
very little, and God treated him accordingly.
He did not give him such a law as he gave to
Israel at Sinai, but he treated him as you would
an infant."

Here we see the effect of the Evolution theory,
in which the Bishop is evidently a believer.
Since that theory is the very opposite of the
Bible theory, conflicts at every point are unavoidable.
The Bishop looks at our civilization,
then backward along the aisles of history, noting
the ignorance of the past upon every subject.
He, with all others who lose confidence
in the Bible, jumps to the conclusion that Adam
was an infant, with whom language began to
take form. He, however, states the matter more
agreeably and more Scripturally than to say that

R1717: page 324

Adam was an ape of a high order of development,
and that in him the ape chatter began to
take form, or to become a language.

The Bishop is right in supposing that his
words were more acceptable to his hearers than
if he had put the matter bluntly, as Darwin and
others have done. The Bishop's language, however,
is the more dangerous; for it sugar-coats
the doctrine and hides its true unscriptural
character from some of God's children who
would resent, as unscriptural, the idea that
Adam was an ape and that his race has "fallen
upward" for the past six thousand years.

The Scriptural position, briefly stated, is that
God, instead of creating Adam down at or near
the brute level, created him in his own image
and likeness, and pronounced him, Very good!
God does not, however, pronounce the natural
man of to-day, Very good. On the contrary,
he declares that all have sinned; all are out of
the way; all are fallen; there is none righteous,
no, not one; and that only under cover of the
imputed righteousness of Christ can any be acceptable
with God or have communion with
him. But Adam had fellowship and communion
with God and was called his "son" (Luke 3:38),
up to the time of his transgression and
sentence.

The Bishop says that Adam's knowledge of
language was so crude that God could not then
make a Revelation. The Scriptures tell us, to
the contrary, that God did make revelations to
Adam-"talked with him" (Gen. 1:28-30;
2:15-17,23; 3:8-20);-but God does not
deign to communicate at all with the modern
man, except he become a "believer" in
Christ. The flood of Noah's day has left
no traces of the early civilization, so far as
is now known; but we may safely suppose that
the man whom God called a very good man
and declared to be in his own image— the man
who could talk with God and with his wife, and
who could not only name the animals, but control
them, and that without brute force, was
such a specimen of human nature as we do not
see to-day. It does not follow that they had a
written language in Adam's day, or that they
printed books or had the law written upon
tables of stone. Perhaps they had conditions
which were preferable. Perhaps they had means
of communicating thoughts without writing
and printing. We believe they had. The necessity
for written language may (we believe
does) lie in the fact that Adam's race has fallen
from the original, perfect state in which he was
created.

Our present dependence upon language and
books, etc., and the consequent development
of these to meet our necessities, may be
illustrated as follows: Suppose that a racial
weakness of the ankles had set in as the result
of the fall, so that none were able to walk without
crutches. The crutches at first introduced
would probably be very clumsy; but, as time
progressed, the shapes and finish and ornamentation
of articles so useful would surely progress
also. Then men unguided by the Scriptures
would probably philosophise thus: "See how
crude, compared with ours, were the crutches
in use a few centuries ago;— Adam probably lay
around unable to walk at all, or merely crawled
about, pulling himself by the roots and branches
of trees and bushes. The Bishop, philosophising
from the same standpoint of thought, might
have changed the expression above and said,
"Why did not Christ come immediately after
the fall of man? Simply because it was in Eden
that locomotion began, and that in a crude
form of crawling. The helps or crutches of
that time would not have been sufficient to enable
him to go about to preach the gospel."

Language and books are merely the crutches
which partially make good the defects of the
human mental powers incident to the fall—

lack of mental perception and lack of memory.

Does anyone suppose that in heaven God and

the angels are dependent solely upon spoken

and written language, books, etc., that some of

the angels are printers, and others binders?

Neither should we suppose that the perfect man

needed such helps or crutches, but that these

developed to meet his wants, and that as

those wants or imperfections of man disappear

during the times of restitution— which God hath

spoken by the mouth of all his holy prophets—

these will be unnecessary. (Acts 3:19-21.) Undoubtedly,

however, language and books will

continue among men even after the powers of

R1717: page 325

mental discernment and expression have been
restored to them during the Millennium.

In full harmony with this is the promise of
the Lord— "This is the covenant that I will
make with them after those days, saith the Lord:
I will put my laws into their hearts, and in
their minds will I write them." (Heb. 8: 10;
10: 16.) Here the law written upon tables of
stone, and given at Sinai, under the typical Covenant,
is contrasted with the better arrangement
of the New Covenant, which will ignore a written
language entirely and write upon the hearts.
The context shows that when the law has been
thus written upon the hearts of all antitypical
Israelites, who make this New Covenant with the
Lord through Christ, there will no longer be any
teaching, for none will be ignorant of the Lord.
-Jer. 31:33,34.

And this condition, which is to be ushered in
by the Millennial age or "times of restitution,"
will correspond exactly to the conditions previous
to the fall. The law to Adam was not in book
form, nor upon tables of stone, but infinitely
better: it was written in his heart and brain— in
his very nature. He knew right from wrong by
the operation of his perfect brain. Being "very
good," a likeness of his Creator, he needed no
reminders as to God's will. And the law given
at Sinai twenty-five centuries later, instead of
being a higher expression of the divine will, was
a very much inferior expression, when compared
with the perfect mind-and-heart-written
law bestowed upon Adam.

The Apostle Paul corroborates all this, and
tells us that all men have some traces of this
original and superior law. Referring to some
of the most degraded members of the race, he
says, these "show the work [evidences] of the
law written in their hearts." (Rom. 2:15.)

And in the preceding chapter the Apostle shows
how it comes that some of the heathen are so
very much more degraded than others,— how
the original nature-written law came to be so
much more nearly effaced from the hearts and
brains of some of earth's families or races than
from others. "Because that, when they knew God
[in the remote past], they glorified him not as
God, neither were thankful; but became vain
in their imaginations, and their foolish heart
was darkened. Professing themselves to be wise,
they became fools;. ..wherefore, God gave
them up to uncleanness....And even as they
did not like [prefer] to retain God in their
knowledge, God gave them over to a reprobate
mind."-Rom. 1:21,22,24,25,28.

The Apostle's explanation of present degradation
is a fall down from a height; a failure
to retain God in their knowledge— an effacing
of the law from their hearts and minds. The
Bishop, on the contrary, teaches that the race
begun in the infant Adam, one degree above
an ape, had not, previous to the coming of
Christ, progressed sufficiently to be able to receive
a revelation from God,— human language
until then being too imperfect. Which is right?
the inspired Apostle or the Bishop? Evidently
the worldly-wise theory of the latter
respecting Evolution is hindering his study of
and faith in the Scriptures. But we must accept
the consistent theory of the Scriptures,
though it separate us entirely from the philosophies
of the worldly-wise.

In speaking of the cause of Adam's ejection
from Eden, the Bishop says "fall;" but what
does he mean? Evidently, from the general
tenor of his discourse, he means that Adam and
his race have been "falling upward" for six
thousand years. The "infant" Adam, one degree
superior to an ape, fell up to the present
civilized manhood;— as the result of disobedience
to God's commands! Surely any who
believe this gospel would be justified in saying,
Let us do evil that good may follow!

But those who prove the Bishop's words by
Scripture, and who seek "to the law and the
testimony," will turn from such inconsistency

R1718: page 325

of human reasoning. Such would ask the Bishop,
Where then would be the room for, or necessity,
or value of, the ransom for all, given by
our Redeemer? From what could he redeem
men, if Adam's course were so beneficial? And
why should the promise of restitution (restoring

to Adam's condition) be held out by God at
the mouth of all the holy prophets? (Acts 3:21.)
Surely, restitution of even semi-civilized
peoples to a babe condition, one degree above
the ape, would be a curse, a retrogression, an injury,
a most undesirable thing!

R1718: page 326

One error leads naturally to another: consequently
we find the following unscriptural statement
in the same discourse. The Bishop is
reported to have said:—

"We think sin caused death, and we are accustomed
to say so. It is not true! Death is
God's normal method of the universe! God
made the universe for death!"

The vast majority of Christian professors
would agree with the Bishop, and could scarcely
tell why they sometimes have associated death
with sin; when they knew all the time that they
recognized no relationship. We suggest a reason
for this. It is because they sometimes read
the Bible, and they find it thus stated therein.
But as they get to believe that the race is falling
up, and that the Bible was written by well-meaning
men far down below present development
—by men who never saw an electric car or
a bicycle or a telephone— they will get to have
less and less care for what the Bible says upon
this or any subject. But let us examine the Bible
and note how positively it contradicts the Bishop
—or, as the Bible existed first, we should say,
how positively the Bishop's expression contradicts
the Bible. It says:—

"The soul that sinneth, it shall die."—
Ezek. 18:4.

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

"By one man's disobedience sin entered into
the world, and death by [or as a result of]
sin."— Rom. 5:12.

"By one man's offense death reigned."—
Rom. 5:17.

"By the offense of one judgment came upon
all men to condemnation [to the wages of sin,
death]. "-Rom. 5:18.

"Sin hath reigned unto death."— Rom. 5:21.

"Since by man [Adam] came death."—
1 Cor. 15:21.

"In Adam all die."-l Cor. 15:22.

"The sting of [or which produces] death is
sin."— 1 Cor. 15:56.

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

In harmony with these words of the apostles
and prophets was the declaration of God

to Adam when he placed him upon trial, in
Eden, "In the day [2 Pet. 3:8] that thou eatest
thereof, dying, thou shalt die;" and as expressed
by Eve,— "God hath said, Ye shall not
eat of it, neither shall ye touch it, lest ye die."
It was Satan that declared, "Ye shall not surely
die," as the result of transgressing God's
command. How strange that the Bishop and
so many others place themselves on the side of
Satan and join in his contradiction of God's
declaration, and with him join in deceiving
mankind respecting "the wages of sin."— Gen. 2:17;
3:3,4.

The Bishop's confusion respecting the heathen
millions is largely because he fails to see clearly
the Bible doctrine of the fall of Adam into
condemnation of death, and that the terrible
ravages of death (with its attendant features,
sickness and pain) which for six thousand years
have rested so heavily upon the race are God's
"curse"— the "wages" or penalty for sin. Failing
to see that hades, the grave, is the penalty for
sin, and an awfully severe, though just, penalty,
the Bishop and millions of others have for years
looked for and imagined a place where devils
will riot in pleasure to all eternity, enjoying
the torments they will, by God's will and
providence, or by his inability to prevent, inflict
upon billions of the human race. Having
misconceived the meaning of the words sheol
and hades, rendered "hell" in our common
version Bible (Can we really excuse an educated
man on the score of ignorance as to the meaning
and Scriptural use of these words?), and
having outgrown the unscriptural eternal torment
theories, the Bishop is wandering about
looking amongst the most fallen-up men for
some modern theory that will prove that death,
and pain and sickness are blessings, and that
the heathen as well as the saints enter by this
gateway into a heaven where the few developed
Christians will be perfectly happy, surrounded
by myriads of characterless heathen, idiots, etc.

If the Bishop would find the path of life
which God has provided, for there is no other,
let him retrace his steps; let him acknowledge
that God created man upright, but that he sought
out various contrary devices and defiled himself.
(Eccl. 7:29.) Then let him admit the fall of
man downward— mentally, morally and physically.
Then he will find a place for the ransom
for all— Christ's death— to redeem man from

R1718: page 327

the sentence of death. Then he will find a place

for the restitution to their "former estate" of
human perfection of all who will receive Christ
and obey him. (Acts 3:19-21; Ezek. 16:48-63.)
Then he will find a use for the Bible doctrine
of a resurrection of the dead, which would be
an absurdity if there be none dead. Then the
Lord's promise that "All that are in their graves
shall hear the voice of the Son of Man and come
forth," will have a meaning (John 5:25-29);
and soon he will see that the hope for the
heathen of foreign lands, living and dead, and
the only hope for the vast majority of civilized
lands, will be the great Kingdom of Christ
during the Millennium, for which we were
taught to pray, "Thy Kingdom come, thy will
be done on earth as it is done in heaven;"~a
prayer not yet answered. And in connection
he will find that the Church is the "little flock"
to which it is the Heavenly Father's good
pleasure to give this Kingdom— in association
with Christ her Head and Bridegroom;— that
the Kingdom cannot come until the Church
has been completed,— and that not until then
can "all the families of the earth be blest" with
the promised Millennial blessings and opportunities.
-Luke 12:32; Rev. 20:4; Gen. 28: 14.

One more point before we close. We quote
again from the report of the same sermon:—

GOD FORCING MEN TO SIN.

"God gives impulses to reach out and take
that which we should not have. But when, to
indulge these desires, we step over the law with
which he has hedged us about, we commit sin."

Here the Bishop is driven by the other errors
he holds to this almost blasphemous statement
that God not only places temptations before
men, but that he actually impels or forces them
to do sin; for this is the significance of the
word "impulse." Webster defines it, "impelling,
or driving onward." To say that God
impels or impulses or drives mankind to choose
"that which we should not have," and then
"hedges us about" with contrary commands
so as to entrap us in sin, would be to give him
the character which properly applies to Satan.

If at the time of his trial Adam was ignorant
of right and wrong, or if God impelled him to
do the sin, surely that was not a fair trial. And
to so teach is to declare God unjust, not only
as to the trial, but still more so in respect to
the punishment inflicted because of that failure

—death, including all sickness, pain and trouble.
This view would make God the great and really
the only sinner, his penalty a sham, and the
Bible doctrine of man's redemption with the
precious blood of Christ a farce; for if man did
not do the sinning, he was not guilty and needed
no redemption, and God, who impulsed or
impelled an imperfect creature to sin, was alone
blameworthy, properly deserving of punishment.

But how inconsistent all this is when compared
with the simple account— the only inspired account.
The Bible shows Adam "upright,"
"very good" in God's sight, an "image of
God" in flesh. It shows his fair trial, his just
sentence, God's sympathetic love for his creature,
even in his fallen condition, and his abundant
provision for him in the gift of his Son for his
redemption and restitution. The Bible theory is
consistent with reason: other theories are not so.

How clearly the Scriptures contradict the
Bishop, saying, "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."— Jas. 1:13.

But the Bishop's argument appears in a still
worse light when its different parts are united.
For instance, take the suggestion that Adam
was an inexperienced "infant," with whom
language only began to take form and was "insufficient
for revelation;" add to this the statement
that God impulsed or impelled him to
take the forbidden fruit and thus to break his
laws; add, thirdly, the proposition that God
falsified to the "babe" Adam, and told him
that he would die for his disobedience, while
he really meant no such thing (for the Bishop
says, sin did not cause death: "Death is the
normal [regular, proper] method of the universe"),
but intended thus to develop humanity
and bring it up to perfection.

Can any one imagine a more nauseating theological
compound than this? Verily, as the
Lord foretold through the prophet, "The wisdom
of their wise men shall perish, and the
understanding of their prudent men shall be

R1718: page 328

hid."— Isa. 29:14. Read also verses 9-13, applicable
at the present time.

Such teaching, from such a high dignitary,
in so popular a church as the Methodist, is sure
to have much bad fruit, and that quickly, in the
ranks of the ministers, as well as amongst the
"laity." Indeed, we were not surprised to
learn that within two weeks after this discourse

by the Bishop, an M.E. pastor in our city

R1719: page 328

preached about Adam being a big, ignorant baby,
and that his temptation and fall were necessary
in order to develop him.

How needful that God's people see the truth,
to keep them from following such blind guides
and stumbling into the pit of unbelief and agnosticism!
Those whose eyes have been anointed
by the eye-salve of truth, and who now see the
real beauty and harmony of God's Word, should
not be satisfied to rest in the truth and to render
thanks therefor. They should "preach the
Word," the gospel of salvation by the cross
and not by a fall upward (evolution), nor as a
reward for ignorance. Those who do not get
the truth speedily, will get the error; for Satan's
time is short and his deceptive theories are
many, while the truth is one.

A sure way to test all theories is to square them
by the doctrine of the ransom. Every theory
which asserts that Adam did not fall from perfection
of life into death, or which says or implies
that his fall and that of his race has been upward,
denies the ransom, whether its advocates so admit
or not; for, if nothing was lost, nothing
could be redeemed or bought back. If it denies
that man's life was forfeited by sin, it
cannot claim the sacrifice of Christ's life as "a
ransom [a corresponding PRICE] for all." If
death be the normal or proper condition, and
not the wages of sin, then Christ's death could
not pay our penalty; and, indeed, from the evolution
standpoint, there is no penalty for disobedience,
but, on the contrary, a reward— of
civilization and development. There is no necessity,
no place, for a ransom in any such theory.
All modern theories thus deny the ransom.

The most insidious and dangerous "enemies
of the cross of Christ" are those who, professing
to be his servants and to preach his gospel,
attack it on the inside, by denying that God's
work was perfect when he created man (Deut. 32:4);
that man fell from that perfection and
divine likeness; that the right to recover him
out of sin and death, to "that which was lost,"
was purchased of Justice by "the precious
blood [shed,— death] of Christ." By whatever
ways any may attempt to climb into the
sheep-fold, they are wrong ways, and their advocates
are pronounced to be "thieves and
robbers." (John 10:9-11,15.) The keystone
to the divine plan is that "the man Christ Jesus
gave himself a ransom [a corresponding price]

for all, to be testified in due time." (1 Tim. 2:6.)
Whatever theory does not square with this,
absolutely and in every particular, is thus proven
to be a false one.— 2 Cor. 11:13-15.

We will supply our readers with plenty of
these criticisms of the Bishop's views, and trust
they may do good in the way of opening the
eyes of some of the Lord's sheep to see where
their trusted, but blind, shepherds are leading
them. But do not stop with this: sell or loan
or give them speedily other reading matter-
especially "The Plan of the Ages." (See second
page.) We will loan a copy, post free, to any
who will promise a careful, prayerful reading,
and to return the book post-paid or twenty-five
cents instead.

R1719: page 328

THE POWER OF FAITH.

"This is the victory [the conquering power]
that overcometh the world, even our faith."
-1 John 5:4.--

BLESSED are the overcomers! "To him that
overcometh will I grant to sit with me in
my throne, even as I also overcame, and am set
down with my Father in his throne."— Rev. 3:21.

What a reward is this which is held out as an
incentive and inspiration to urge us on to noble
and heroic effort!— to reign with Christ, to be
his bride and joint-heir, his beloved and confidential
companion through all eternity, and
to be partakers of his divine nature and glory.
These promises are freighted with an "exceeding
and eternal weight of glory," which "eye

R1719: page 329

hath not seen, nor ear heard; neither hath it
entered into the heart of man; but God hath
revealed it unto us [brought it within the range
of our appreciation] by his spirit." The words
sound hollow and meaningless to those who
have no appreciation of spiritual things, but to
the consecrated children of God who are faithfully
striving to meet the conditions upon
which the fulfilment depends, and who have
therefore a good hope, they are exceeding precious,
and fill their hearts with a joy unspeakable

and full of glory.

But between the present time and the realization
of the promises there lies the necessity of
overcoming. The word is strongly suggestive
of a great conflict, and calls to mind also the
Apostle Paul's expressions— "Fight the good
fight of faith;" "Endure hardness as a good
soldier of Christ;" "Watch ye, stand fast in
the faith, quit you like men, be strong." To
overcome requires energy, force of character,
perseverance and steadfast, patient endurance to
the very end of the present life.

In the above text the Apostle John points to
the only power which can sufficiently energize
our whole being and nerve to patient endurance
of tribulation, even to the end. That conquering
power is faith. "Now," says the Apostle
Paul, "faith is a basis of things hoped for, a
conviction of things unseen." Faith is not
merely belief or knowledge, but is knowledge
applied, assimilated, appropriated— made a part
of our habit of thought, a basis for our actions
and a spur to all our energies. Such a faith is
the overcoming power which all must have who
would run successfully the race for the prize of
our high calling, and be overcomers.

What is it that is to be overcome? John briefly
comprehends it all in the expression, "the
world." Then the whole world is against us
in this battle. Yes, its spirit, its popular methods,
its ambitions, ideas, hopes and aims are all
at variance with the elect Church of God, who
are not of this world, even as Christ is not of
this world. The world is taking its own course,
ignoring God, leaning to its own understanding
and pursuing its own way. Consequently,
our course is in direct opposition to that of the
world, and we must pull hard against the current
of the world's spirit which is deeply inwrought
in our old nature, as well as surrounding
us on every side. Yes, it is a hard pull; and
we need all the inspiration and energy that
faith can impart to accomplish it.

It is important, too, to see that our faith is a
correct faith; for if the faith be an erroneous
one, inspiring false and delusive hopes built
upon sandy foundations, the stronger this impelling
power becomes, the more surely and
quickly will it drive its deluded victim to shipwreck
upon the rocks. Faith, like steam in an
engine, is a power either for good or for evil.
Hence the importance of a correct faith.

It was because of this importance of faith, and
of recognition of it as the motive power, either
for good or for evil, that the Apostle Paul was
so solicitous for the continuance of his converts

in the faith. (See 1 Thes. 3:2,5,6,7,10.) He
urged all to examine and prove themselves,
whether they were in the faith, grounded and
settled, and not moved away from the hope of
the gospel, but rooted and built up in Christ and
established in the faith; and to beware lest any
man spoil them through philosophy and vain
deceit, after the traditions of men, after the
rudiments of the world, and not after Christ.
(Col. 1:23; 2:7,8.) He was deeply solicitous,
too, that the faith of the Church should not
stand in the wisdom (the vain philosophies) of
men, but in the power of God. And, therefore,
in his preaching, he did not launch out into
foolish speculations or follow his own or any
other men's reasonings, and so pander to the
popular craving for something new; but he confined
himself to the expounding of the sacred
Scriptures and to exhortations, inspired, as they
were, by the revelations made to himself— a
prophet, as well as an apostle.— 1 Cor. 2:4,13;
2 Cor. 12:1-7; Gal. 1:11,12; 2:2;
2 Pet. 3:15,16.

Let us see, then, that we have the faith of
Christ— the faith well founded in the Word of
God, a faith examined and proved, deeply rooted

R1720: page 329

in the heart as well as in the head, and therefore
established as the motive power of life.
Such a faith is not nervously looking about for
something new, and always probing the vain
philosophies of men to see how skilfully they

R1720: page 330

can withstand the Word of the Lord; for those
who do so show plainly that their faith is not
of sufficient influence to be the moving power
in them, impelling them onward to full and complete
victory over the world.

Faith, to be a conquering power in us, must
go deeper than the head: it must go into the
heart, and thus permeate and energize the whole
being, bringing not only the outward conduct
but every thought into subjection to Christ.
Then indeed will faith impel to action, to works
which clearly manifest it; for "faith without
works is dead." A mere intellectual assent to
the truth of God, which does not lead to activity
in his service, is not faith, and can never
overcome the world nor secure the prize of our
high calling. But this is the conquering power
that overcometh the world, even our faith. Let
us examine ourselves and see that we have it

pure and simple, and deeply inwrought in the

fiber of our character, and that as an energizing

principle it is moving us to faithful and persevering

activity. Let it be the governor and inspiration

of our lives— a living faith which purges

and purifies and strengthens to diligence and patience

to the end of the narrow way to life.

R1720: page 330

LETTERS OF INTRODUCTION.

In our last issue we stated that a different
wording for the proposed Introductory Letter
for traveling teaching brethren had been decided
on; and this we give below. It may be
well, however, to guard against any misunderstanding
by explaining:—

I. These letters are not authorizations to
preach. That cannot be given by man. All
true disciples, trusting in the precious blood,
and fully consecrated to the Lord's service, are
authorized by God's Word to preach the gospel
in any and every way they can do so; and according
to their talents and opportunities such
should be glad to do all the preaching they can
do, publicly or privately, by word or pen or
printed page. (See Matt. 28:19.) The Apostle
Paul, while assuring us that his authorization or
ordination as a minister was not of man nor by
man, but of and from God only (Gal. 1:1),
nevertheless went forth to his ministry with
Barnabas under the auspices of the Church at
Antioch— as the Lord's representative and as the
representative of the Church at Antioch. (Acts 13:3;
14:26,27.) He evidently took just such
a letter; for it was the usual custom to give and
carry such letters. (Phil. 2:28-30; Rom. 16:1-15,17;
ICor. 16:3; Acts 18:27.) This is
intimated in his epistle to the Corinthians—
"Need we, as some others, epistles of commendation
to you," etc.? (2 Cor. 3:1.) He
did not need such a letter to the Church at Corinth,
because, as he there explains, he himself
had founded and established that Church and
few could know him better than they, or them
better than he. But when first he visited the
Church at Jerusalem, he did need letters, or
more, a personal introduction. (See Acts 9:26,27.)
It is this Apostolic custom and safeguarding
of the flock that we seek to copy now, for
the benefit of all concerned. Individual letters

would serve where the individuals are known,
or Church letters would serve where the Churches
are known; but in this case the Tract Society is
known to you all, and we are confident that its
introduction will be appreciated by the scattered
ones everywhere.

II. ZION'S WATCH TOWER TRACT SOCIETY is
not a "religious society" in the ordinary meaning

of this term; for it has no creed or Confession
of Faith. It is purely a business association,
whose mission is to serve in a business
manner the wishes of its beneficiaries, who are
represented in its officers. How faithfully it
has served these purposes thus far, its enemies no
less than its friends bear witness.

The design of the organization of the Tract
Society is to keep the affairs and moneys, represented
by it, quite separate from the individual
affairs of its managers. This present convenience,
however, is still less than may be enjoyed
in the future; for it is hoped that the death of
any or all of those now managing the Fund
would not destroy the Society nor totally hinder
or involve its work, as the representative and
servant of the household of faith, in economically
providing tracts, etc., etc., for their use,

R1720: page 331

benefit and assistance in missionary work, since
in its Charter provision is made for such
contingency.

III. The issuance of these Letters of Introduction
means no more than if you or any other
individual gave such a letter— except that it represents
the judgment of experienced brethren,

well informed respecting the character, ability,
etc., of those introduced.— See Acts 16:2.

Thus, in this day of "deceivers" (2 Tim. 3:1-13;
Rom. 16:18; Matt. 24:24; Eph. 4:11-14),
you may the more readily receive those
of whom we bear testimony, knowing that we
will use conscientious care.

IV. It will be noticed that the eight qualifications
named in this Letter of Introduction

are not doctrinal, except as to the ransom— the
foundation: and we hold that without it
none are Christians at all. The other qualifications
are those respecting character, and we
believe them to be reasonable; and any one
who could not confess them to be true of himself
by the grace of God, we could not feel free to introduce
as a proper person to be a teacher or a
qualified servant, in the Church of the living
God.
It is not to be understood that those making

these professions of qualification claim to be

perfected in all those Christian graces and qualifications,

but that they believe that they have

them to such a degree as they concede a representative

of Christ should possess them, in order

to be a servant of the Church in holy things.

All possessed of the right spirit, however, will

desire and strive to continually grow in grace

and knowledge and love and in every good

work, and expect to be perfected only when

they awake in the resurrection, in the likeness

of their Lord.-- 1 Cor. 15:42,43.

This Introductory Letter expires December
31, 1895, and should be returned at that date,
with application for renewal, if a new one is desired.
The holder agrees to return this letter
to the Society upon demand of the Society
through its Board of Directors, at any time.

Copy of the—

LETTER OF INTRODUCTION.

FROM ZION'S WATCH TOWER TRACT SOCIETY,
ALLEGHENY, PA., U.S.A.

To the Church of the living God, whose names
are written in heaven (1 Tim. 3:15;
Heb. 12:23), Greeting!

We hereby commend to your Christian fellowship,
and to your acceptance as a helper and
counselor, our beloved brother and co-laborer,

He is a brother beloved in the Lord, well reported
of by brethren who know him, and one
whom we recognize as a child of God and follower
of Christ (with all that this implies respecting
good moral character); and we believe
him to possess the following qualifications for
SPECIAL SERVICE to the household of faith:

I. Unexceptional moral character, polished
by the truth.

II. Meekness— that he may not become
puffed up, and thus be injured himself, while
seeking to help you.

III. A clear conception of the Lord's great
plan, and large participation in its spirit.

IV. Ability to impart the truth to others in
its own power and simplicity (not necessarily
an orator).

V. Known fidelity to the doctrine of the
ransom in its only true sense— a corresponding
price or substitute for the forfeited life of Adam
and his race, which inherits death through him.

VI. A humble mind, seeking to preach not

himself, but Christ— not to air his own knowledge,
but to present God's Word in its purity
and simplicity.

VII. A student of the Word, of cultivated
thought, well founded and settled— not a wondering
novice; not a teacher of speculations and
fancies, nor of Anglo-Israelism, Socialism, Politics,
Astronomical theories, or other questions

not of spiritual profit, but to the subverting of
the hearers (2 Tim. 2:15-17; 1 Tim. 4:7; 6:20,21);
but-

VIII. He comes to you seeking to establish
the faith and character of the Church, presenting
the One Lord, One Faith, One Baptism—

the one gospel, authorized by and based upon
the one sacrifice, given once for all.

He has affirmed to us, in writing, that, by
the grace of God, he already possesses these
qualifications, and that he is striving daily to
perfect them in his actions, words and thoughts;
and, in showing this Letter to others, he thereby
makes the same confession to them.

He comes to you under the GENERAL ORDINATION
AND COMMISSION of our Lord's Word, applicable
to all fully consecrated believers in the
precious blood (Matt. 28:19,20; Isa. 61:1-3);
but is particularly commended by us to you, because
of the above eight special qualifications,—
for your upbuilding in knowledge and practice of
the truth, to help you over difficulties, and to help
you to stand, in this evil day, against all the wiles
of Satan and his multiplied, deceptive errors.
We hope also that he will be able to water and
bring forward to perfection some of the good

R1721 : page 331

seeds of truth which you have been patiently
sowing amongst your neighbors for years, by
word of mouth, and by the printed page;— answering
their remaining questions, and convincing
and confirming such in the knowledge of

R1721 : page 332

the truth; and to aid all in the great life-work
of "perfecting holiness in the fear of the Lord."
He has full authority from the Lord (as above
cited) to administer symbolic baptism, according
to all and singular the commands and
teachings of the Holy Scriptures; and to take
a leading part in gatherings of the "household
of faith," either for commemorating our Lord's
death, or for worship, or for Bible study; but
he has no more authority, under the above commission,
than has any other consecrated believer,

except such authority as special qualifications
for this service would give. His coming
to you with this our letter of introduction and
commendation will, we doubt not, secure to
him the leadership of any meetings held during
his stay,— even though the local leader should
hold a similar letter of commendation. Receive
him in the spirit of love and Christian fellowship,
and aid him by your prayers and cooperation
(Col. 1:7; 4:7-9; Phil. 4:3); nevertheless,
PROVE (1 John 4:1-3) critically, by the
Word of the Lord, his every presentation. Hold
fast that proven to be good.— 1 Thes. 5:21.

In the love and service of the King of kings
and of Christ Jesus, the Lord, Redeemer and
Head of the Church, we remain

Your loving servants,

ZION'S WATCH TOWER TRACT SOCIETY.

{ Corporate } President.

{Seal. } Secretary.

R1721 : page 332

"LET PATIENCE HAVE HER PERFECT WORK.

"Let patience have her perfect work, that ye
may be perfect and entire, wanting nothing."
-Jas. 1:4.--

THE term "patience" carries with it the

thought of meek, uncomplaining endurance

of suffering with humble resignation and perseverance.

It is a trait which indicates strength

and self-discipline. It cannot be predicated

of inexperienced persons, but only of characters

which have been subjected to trials of affliction,

pain or loss; and it always shines brightest

when manifested under the glowing heat of severe

affliction. This trait takes a very prominent

place in the galaxy of Christian virtues; for without

it the heart would grow faint, the head weary;

and the steps would soon falter along the narrow

way in which the Church is called to walk.

"In your patience possess ye your souls," said

the Master, implying the danger of losing our

souls, our existence, if we fail to cultivate this

grace which is so very necessary to our continuance

in well doing.

The Apostle James does not overstate the
matter when he intimates that the perfect work

of patience will make its subjects perfect and
entire, wanting nothing; for the Apostle Paul
assures us that God, who has begun the good
work of developing character in us, will continue
to perform it until the crowning day— the
day of Jesus Christ. (Phil. 1:6.) All his children
will be subjected to just such discipline as they
need for the correction of faults, the implanting
and development of virtues, and for their training
and establishment in righteousness, so that
they cannot be moved. "If ye be without
chastisement [discipline and correction], whereof
all [true sons of God] are partakers, then are
ye bastards, and not sons; for whom the Lord
loveth he chasteneth, and scourgeth every son
whom he receiveth. If ye [patiently] endure
chastening, God dealeth with you as with sons;
for what son is he whom the father chasteneth
not?"-Heb. 12:8,6,7.

This great work of developing and training
character is necessarily a slow and tedious one,
and not infrequently it is a painful process;
and the patience that cheerfully submits to it
is begotten of a high appreciation of the ends
to be attained by it. It is begotten of a love
of righteousness, truth and godliness, and is
therefore most noble and praiseworthy.

But how can we let patience have her perfect
work? Just by meekly doing the best we can
each day, and doing it cheerfully and well;
making the best of every thing and going forward
daily with true Christian fortitude to act
the noble part in every emergency of affliction,
pain or loss. To-day's trial may be a light
one, perhaps almost imperceptible; or to-day
may be one of the sunny days in which God
bids our hearts rejoice in his overflowing bounty.
To-morrow may bring its cares and its
petty vexations that irritate and annoy. Another

R1721 : page 333

to-morrow may witness the clouds gather
above our heads, and as the days follow each
other the clouds may grow darker and darker
until we are forcibly reminded of that strong
figure of the Psalmist—"I walk through the
valley of the shadow of death." Yet never will
the valley grow so dark that the patient, trusting
one cannot triumphantly exclaim, "Though I
walk through the valley of the shadow of death,
I will fear no evil; for thou [my Lord] art with
me: thy rod and thy staff, they comfort me."
Yes, there is comfort in the "rod" (of chastisement),
as well as in the "staff" (of providential
care); for both are designed for our

ultimate profiting.

The Apostle Paul tells us plainly that tribulation
is necessary for the development of patience
—"Tribulation worketh patience; and
patience, experience; and experience, hope."
(Rom. 5:3,4.) Consider how your own experience
has verified this, you who have been
for some time under the Lord's special care and
leading. How much richer you are for all the
lessons of experience, and for the patience that
experience has developed in you! Although,
like the Apostle, you can say that "no chastening
for the present seemeth to be joyous, but
grievous; nevertheless, afterward, it yieldeth
the peaceable fruits of righteousness unto them
which are exercised thereby." (Heb. 12:1 1.)
In the exercise of patience the lessons of experience
have made you stronger. They have
increased your faith and drawn you into closer
communion and fellowship with the Lord.
They have made you feel better acquainted with
and to realize more and more his personal interest
in you and his care and love for you. And
this in turn has awakened a deeper sense of gratitude
and an increasing zeal to manifest that
gratitude to him. This also deepens the sense
of fellowship with God, and gives confidence to
the hope of final and full acceptance with him
as a son and heir, worthy through Christ.

"Wherefore lift up the hands which hang
down and [strengthen] the feeble knees"—
"Let patience have her perfect work, that ye
may be perfect and entire, wanting nothing."

The Apostle James urges that we take the
prophets who have spoken in the name of the
Lord for an example of suffering affliction and
of patience. Then he cites the example of Job
and the manifest end or purpose of the Lord in
permitting him to be so sorely tried: how the
Lord was really very pitiful and of tender mercy,
although the pity and mercy were not manifest
except to the confiding faith that said,
"Though he slay me, yet will I trust in him"
—until the long and painful discipline had
yielded the peaceable fruits and the subsequent
rewards of righteousness.

There is little virtue in the patience that endures
merely from motives of worldly policy,
though even that often has much advantage in
it. Men in business dealings with fellow-men
well know that an impetuous, turbulent disposition
is greatly to their disadvantage, while patient
consideration, temperance in judgment,
and good self-control are of immense value,
even from a worldly, business standpoint. But
the patience that is begotten of deep-rooted

Christian principle is the kind that will endure
all trials and shine the brighter for every affliction
through which it may pass.

Job, the servant of God, was accused of selfish
policy-motives for his remarkable patience
and faithfulness; and it was boldly affirmed that
if he were tried by adversity his mean motives
would be manifest— that he would curse God
to his face. But God knew better; and it was
in Job's defence that he permitted him to be
tried to the utmost that the loyalty of his heart
might be manifest. Some of his poor comforters
viewed Job's afflictions only in the light of
chastisements, failing utterly to comprehend the
divine purpose, and this only added stings to
his afflictions; but through them all the Lord
brought his servant and most fully vindicated
him in the eyes of all the people.

Thus will he ever do with all who patiently
maintain their integrity and trust in God under
affliction. If any man recognize affliction as
a chastisement of the Lord for the correction
of some evil way in him, let him be quick to
learn the lesson and repent; or if it be refining
discipline, let patience under the tedious process
have its perfect work.

The Apostle Paul (Heb. 11) calls up a long
list of patient, faithful ones who endured cruel

R1721 : page 334

mockings and scourgings, bonds and imprisonment,
who were stoned, sawn asunder, were
tempted, were slain with the sword, who wandered
about in sheep-skins and goat-skins, being
destitute, afflicted, tormented; of whom the
world was not worthy; who wandered in
deserts, and in mountains, and in dens and
caves of the earth. All this they endured patiently
for righteousness' sake, looking by faith
to God for the reward of their patience and
faithfulness in his own good time. Then again,
says the Apostle (Heb. 12:3), "Consider him
[Christ] that endured such contradiction of sinners
against himself, lest ye be wearied and
faint in your minds." Yea, consider him, "who,
when he was reviled, reviled not again; when
he suffered, he threatened not; but committed
himself to him that judgeth righteously." He left
us an example that we should follow his steps.
While we see the great necessity for pruning,
cultivating and discipline in the development
of character, it is manifest that none will be
able to endure it unto the desirable end of final
establishment in righteousness who do not from
the beginning diligently devote themselves to

the exercise of patience. "He that shall endure
unto the end, the same shall be saved."
"In your patience possess ye your souls."

R1722: page 334

A SABBATH IN CAPERNAUM.

IV. QUAR. LESSON III., OCT. 21, MARK 1:21-34.

Golden Text— "He taught them as one that had
authority, and not as the scribes."— Mark 1:22.

The opportunities of the synagogue and
the Sabbath day were eagerly embraced by
our Lord, affording, as they did, very favorable
circumstances for the presentation of
the truth. The habit of calling upon suitable
persons in the congregation for the
reading and expounding of the law and the
prophets opened wide this door of usefulness.

Our Lord's dealing with the unclean
spirits (verses 23-26,34) shows three things
—(I) the actual personal existence of invisible
evil spirits. This one manifested his
power to act, think, speak, and to hear and
obey; and the Lord recognized and addressed
him as a person, and commanded his obedience.
(2) The power, and limit of power,
in such beings. They can do nothing except
as God permits them; nor can they invade
the mind or heart of any man, save as he submits
his will to their power. (3) The circumstances
manifested the fact that the Lord's
authority and power are known and recognized
by the evil spirits. A very similar expression
to that of verse 24 is found in Matt. 8:29
—"Art thou come hither to torment us
before the time?"— showing that they know
of an appointed time for the judgment of
angels as well as of men. "Know ye not
that ye shall judge angels?" said the Apostle,
addressing the Church; and the fallen angels
seem to have found it out.*

The Lord's wonderful power and sympathy,
manifested in the healing of multitudes
of the sick and afflicted, in casting out devils
and in preaching the blessed gospel of the
coming Kingdom, were but a faint illustration
of his mighty power to be exerted at
the time appointed, and now at hand, for the
blessing of all the families of the earth.

*See TOWER, July 15, '94.

R1722: page 334

A PARALYTIC HEALED.

IV. QUAR., LESSON IV., OCT. 28, MARK 2:1-12.

Golden Text— "The Son of man hath power
on earth to forgive sins."— Mark 2:10.

The healing of the sick was one of the
distinguishing features of our Lord's earthly
ministry— doubtless for several reasons,
which are very manifest— (1) It foreshadowed
the great work of his Millennial reign
—the healing of the nations and the wiping
away of all tears from off all faces. (2) His
miraculous healing of the sick and raising of
the dead attracted wide attention, drew the
multitudes to see and hear him, and established
his authority as a teacher sent from
God. (3) It manifested his love and sympathy
for the afflicted and suffering.

Quite a difference will be observed between
the work of the Lord during the three
and a half years of his ministry and that of

R1722: page 335

the Apostles. Jesus taught mainly the surface
and introductory truths of Christianity,
and beyond these he opened his mouth only
in parables and dark sayings which could
seldom be understood by those who heard,
while the Apostles brought forth the deeper
things of God and did very little healing, etc.

This was because the time had not yet
come for opening up the deep things of
God, and consequently the people were not
yet prepared to receive them. It was as
our Lord said upon one occasion,— "I have
yet many things to say unto you, but ye
cannot bear them now: howbeit, when he,
the spirit of truth is come, he will guide you
into all truth.. .and he will show you
things to come." (John 16:12,13.) At Pentecost
the holy spirit came upon the early
Church, and has been in the hearts of all

God's truly consecrated people ever since,
enabling all such to hear the deep things
with appreciation and gladness and some
to teach it with power and unction.

After the first introduction of Christianity,
the miracle-working power gradually left
the Church (1 Cor. 13:8), because no more
needed as an introduction, and because the
times of restitution— of healing and refreshing
the world— had not yet come, and were
not designed to be inaugurated for eighteen
hundred years. But the deep and glorious
truths of God's Word, the "exceeding great
and precious promises" now made manifest
to his saints, are the many things which the
Lord had to tell, but which none were able
to receive prior to the day of Pentecost.

We understand our Lord's words, "Greater
works than these shall he do" (John 14:12),
to refer to the spiritual work of the
Church during this Gospel age,— opening
the eyes of men's understanding and, as
God's ambassadors, calling and perfecting
the saints for the great work of the Millennial
age. We can conceive of no greater or
grander work than this: it is certainly far
superior to the curing of the physically
blind and lame and deaf. Our Lord could
not engage in this greater work himself,
because the world could not be "called"
or accepted to divine favor and anointing
with the spirit of adoption until provision
had been made for the forgiveness
of their sins. That provision was our Lord's
death as a "ransom for all" and his ascent
"on high, there to appear in the presence
of God for us [on our behalf]." Thus the
"greater" work was left to his followers
under his direction, but made possible for
them by his previous work— his sacrifice of
himself. The partial offer, favor to fleshly
Israel, was by virtue of their typical justification
and typical acceptance with God
by the typical merit of their typical atonement
sacrifices.

When the Lord perceived the faith of the
afflicted one and his friends, his reply, "Son,
thy sins be forgiven thee," implied that restoration
to the divine favor which guaranteed
healing and full restitution to health and
life in God's appointed time. Apparently
the Lord was going to let him wait the
appointed time, with the simple assurance
of the present favor of God, thus to test his
faith and the measure of his satisfaction in
the assurance.

His object in subsequently granting the
immediate cure, as stated in verse 10, was
to manifest his authority to forgive sins—
"That ye may know that the Son of man
hath power on earth to forgive sins (he
saith to the sick of the palsy), I say unto
thee, Arise, and take up thy bed, and go
thy way into thine house. And immediately
he arose, took up the bed and went
forth before them all." This was the divine
testimony to the power of Jesus to forgive
sins and to bring to pass in God's own time
all the blessings that forgiveness of sins implies;
viz., full restitution to human perfection.
Praise the Lord for the good tidings
illustrated and emphasized in the miracles
of our Lord!

R1722: page 335

"OUT OF DARKNESS INTO HIS MARVELOUS LIGHT."

DEAR FRIENDS :-Coming out of a gospel
meeting, a copy of your publication, entitled
"Do You Know?" was handed to
me. I have read it eagerly, and fully realize
the facts revealed therein to be the real
truth, and of the utmost importance for
every Christian to know.

In the last paragraph of the above mentioned
publication I have noticed your kind
solicitude for the poor in spirit and for the
hungry after righteousness; and, being one
of them, I hasten to write to you and respectfully
ask you to supply me with some food.

I am one of the lost sheep of the house

R1722: page 336

of Israel. Recently the Lord opened my
eyes, and I saw my Good Shepherd afar
off. I ran to him over cavities and mountains,
through thick forests and heavy walls,
until I came near him, that I need only
stretch my arms to embrace my dear Lord
and Savior; and, O Lord! there is still another
mighty obstacle obstructing my way:
one which I am not able to remove myself,
nor know I of a strong friend near me who
would offer me aid. I am therefore rejoicing
over your proposition, and hasten to
apply to you for assistance, and trust that

through your superior theological knowledge
I will be able to embrace my dear Lord
and Savior freely and consciously, and attach
myself to him for ever.

I am now reading the New Testament
thoughtfully the second time. Every word
makes a deep impression upon my mind. I
am fully convinced, and heartily believe, that
our great Lord and Savior, Jesus Christ, is
the Son of the living God, the authorized
ruler of earth and the direct Mediator between
the mighty Father and the sinful
world, and that only through believing in
him, and by his precious blood, can our sins
be cleansed away, and we become white as
snow. These facts came to me partly from
the New Testament, but mostly from the
Old Testament and from the fiery Law.

The obstacle that now obstructs my way
is Matt. 28:19, and the general Christian
doctrine of "Trinity," which conflicts very
much with the first and most important
commandment of our mighty Father. In
the first commandment, the Lord said, I am
(perfect in himself) the Lord thy God, and
thou shalt have no other gods before me.
He also emphasized this very important
commandment by placing a heavy punishment
upon disobedience to it. (Exod. 20:2,3,5.)
Now, if a Christian must believe in
"Trinity," that the godhead is composed of
three persons, the Father, the Son, and the
holy spirit, it is in my judgment (I fear to
utter it) a violation of that very commandment.
I would therefore be exceedingly
grateful to you, dear friends, if you would
be so kind as to give me a plain and explicit

R1723: page 336

explanation on the above subject, that I
and my family, and perhaps many others
whom the Lord may privilege me to bring
under his shelter, may live in the beauty of
truth and holiness.
Awaiting your reply, I am, Yours faithfully,
C. S . L (a Hebrew).

GENTLEMEN:-Please accept heartfelt
thanks for the three volumes of DAWN. We
pray that their light may be brought unto
all people, as they are, veritably speaking,
a key to the Bible. Heretofore the Scriptures
were very dark to me; but since reading

the DAWNS, they are being opened up
to me in their true light. May the Father
of Heaven add his richest blessings to the
effort put forth in their circulation, is the
prayer of your humble servant,

A. E. KERSTETTER.

page 336

DEAR BRETHREN:--About two months
before having seen or known of MILLENNIAL
DAWN and its wonderful and glorious
Bible teachings, I had solemnly given myself
to God in consecration, earnestly seeking
to know and to do his will. When I
began to investigate the DAWN, seeing that
it was somewhat different from other religious
books, I read critically and prayerfully,
going to the Father, through Christ (John 14:6),
and leaning on his promise to give
wisdom to them who ask, seek and knock;
and so I was ready to search its pages
according to the will of God— whether it
were truth or error, "strong meat" or
simply the theory of man.

Hungering and thirsting after truth, I
continued to read, searching the Scriptures
daily, drinking in the refreshing truths from
the eternal fountain of all love— God. With
the knowledge of these things in my heart,
my experience is one of joy and real satisfaction.
Nevertheless, since I began to walk
in the path of light, and to appreciate the
exceeding great and precious promises, I
noticed the way was not smooth and easy,
but rough, difficult and narrow, with many
obstacles to overcome. I saw I must be
tested and tried (to prove my love for, and
appreciation of, the truth), not only during
my first lessons, but at all times afterward.
So I realize that I must overcome, and "press
toward the mark for the prize," walking by
faith, while the way becomes more narrow
and steep, even until the end, when the
blessed goal is reached, and the crown of
life received.

I have endeavored to carry the good news
to others; and it is my purpose to "continue
in the word," and let the light shine,
"holding forth the word of life," no matter
what it may cost me.

Yours in the precious faith,

JAS. McFARLAND.

page 338

ZION'S WATCH TOWER

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED TWICE A MONTH.

TOWER PUBLISHING COMPANY,

"BIBLE HOUSE"

ARCH STREET, ALLEGHENY, PA., U.S.A.

C. T. RUSSELL, EDITOR; MRS. C. T. RUSSELL, ASSOCIATE.

SUBSCRIPTION PRICE, $1.00 A YEAR, IN ADVANCE,
By Express Order, Postal Money Order, Bank Draft, or
Registered Letter. Foreign only by Foreign Money Order.

FREE TO THE LORD'S POOR.

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.

TO NEW subscribers for 1895, we will give
gratis this double number and the December
issues.

THE PRICE of this double number is ten cents;
but subscribers desiring extra copies will be
supplied at the rate of 6 for 25 cents or 25 for
$1.00.

R1723 : page 338

A WONDERFUL THING IN RELIGION.

"Our enterprising Jewish contemporary, the
Tidings, prints a report of the ceremonies at the
dedication of the new and grand synagogue in

Cleveland, and we are not going too far when
we say that some of the things told of in the
report are wonderful. Is it not a wonder that
a half dozen of the Protestant ministers of
Christianity united with the rabbi of the synagogue
before the Jewish shrine in delivering
discourses of exultation at the dedication of the
edifice erected for the service of the Congregation
Tiffereth Israel?

"We do not remember ever hearing of any
other incident just like it.

"The six denominations of Protestant Christianity
were represented by the six clergymen,
who took part in the proceedings of the occasion.
One of these clergymen was an Episcopalian;
and the others were a Presbyterian, a
Methodist, a Congregationalist, a Disciple,
and the pastor of the Epworth Memorial
Church. The Rev. CHARLES S. MILLS (Congregationalist)
was, as we are told by the Tidings,
'generous in his congratulations,' and
exclaimed: 'As Jews and Christians worshiping
one GOD, the GOD of ABRAHAM, ISAAC and
JACOB, we should unite for the spreading of the
truth in America, and for the solution of the
problems which confront us.' The Rev.
HARRIS R. COOLEY (Disciple), in addressing
Rabbi GRIES, asked these significant questions:
'Is there, after all, such a difference
between us? Have we not one GOD?'

"The clergymen judiciously refrained from
making any allusion to the Gospel in that
place. We guess they were more shrewd than
the Apostle PETER or the Apostle PAUL would
have been under the circumstances. Their
conduct, as one of them took occasion to remark,
gave evidence of the progress of liberal
thought in the community. The conduct of
Rabbi GRIES, also, in inviting the ministers,
gave evidence of this new kind of progress
among the Jewish people.

"It seems to us that the thing here told of
deserves to rank among the wonders of the
nineteenth century."— N.Y. Sun.

R1723 : page 339

VOL. XV. NOVEMBER 1 & 15, 1894. NOS. 21 & 22.

THE DIVINE LAW-UNIVERSAL AND ETERNAL.

THE RELATIONSHIP TO THIS OF ISRAEL'S TEN
COMMANDMENTS AND THEIR SABBATH-DAY.

"THE LAW WAS GIVEN BY MOSES; BUT GRACE
AND TRUTH CAME BY JESUS CHRIST."
--JOHN 1:17.—

TO suppose this text to mean that there was no
divine law governing heaven and earth,
previous to the giving of the Law at Mt. Sinai
at the hand of Moses, would be as unreasonable
as to suppose that neither grace nor truth were
known throughout the universe until our Lord's
first advent.

On the contrary, we may say that, so surely
as it is true that God himself had no beginning,
so true it is that truth had no beginning and that
law had no beginning; for God's righteous will
has always been the law incumbent upon all his
creatures. There was a beginning to falsehood,
and Satan is credited with being "the father
of lies;" but since God is the Father of truth, it
had no beginning even as he was never untrue.
So there was a beginning, to lawlessness or sin,
and Satan is credited with being the first
transgressor; but, since God's will or law is the
standard of righteousness, it follows that it, like
him, has been from eternity past and will extend
to eternity future.

Since the government of God is universal and
eternal, it follows that there never was a time
or a place without law, nor a being not subject
to his law or under its control.

But God's law was made known at Mt. Sinai,
through Moses, in a different manner than it
had previously been made known.

In the creation of angels God had given them
such intelligence as could distinguish right from
wrong. Their minds were so properly balanced
that right always appeared as right, and wrong
never could be mistaken for right. This capability
of discernment, on the part of the creature,
is said to be God's "image," which, when possessed,
obviates the necessity of any written law.
Adam, the first of the human race, was also
created in God's likeness, and had this law of
God written in the construction of his being,
or, as it is sometimes said, written upon his heart.

The law given by Moses would have been
entirely out of place in heaven, or in Eden before
sin entered. With the law of God (briefly
comprehended in one word, love— to God
and all his creatures in fellowship with him)
written in their very beings, how strange it
would have seemed to the angels if God had
set up in heaven the Mosaic law tables or
copies of them. Of what service could such

a statement of the law of God be to such beings,
who already had a much higher conception
of it? And such a presentation to Adam
in Eden before his fall would have been similarly
useless; and it was not done.

But why was the Law given by Moses? Why
about 2500 years after the fall of Adam into
sin and death? Why at Mt. Sinai? Why to
the nation of Israel, and not to all nations or
any other nation? Why was it written upon
stones? Why that departure from the previous
method of expressing it?

R1723: page 340

The mere reading of these questions, and a
reflection upon the facts upon which they rest,
should relieve the mind of many inconsistencies
and prepare it for the answer to them all.

Father Adam, having violated the law of
God— written in his being— had passed under
its sentence— death. And this death-sentence
had affected him mentally and morally, as well
as physically: and thus began the effacement
from his heart of that power of discerning or
intuitively knowing right from wrong. The
fallen conditions favored the cultivation of selfishness,
and exalted selfishness to be the rule
of life, instead of love, as in God's original
creation.

The more selfishness came in and gained control,
the more the law of love was erased from
Adam's heart. And the fall continued naturally
from parent to child as years rolled on, until,
in Moses' day, it is safe to say that, with the
majority of the race, the original law was almost
gone. A general picture of the race aside
from Israel is given by the Apostle with an account
of just what led to such a dreadful condition.
-See Rom. 1:21-32.

God chose or elected to give the law on tables
of stone to the descendants of his "friend,"
Abraham, according to a promise made to him,
that he would specially use and bless his posterity.
But, as though to insure men that the
Hebrews were not naturally superior to other
men, God permitted them to go for centuries
into slavery to the Egyptians, then the greatest
nation of earth.

From this we conclude that the Law given
at Sinai was given because the original law, expressed
in Adam's nature twenty-five centuries
previous, had become almost extinct and unintelligible.
It was given to a chosen people, at
the hands of a specially chosen leader.

It could not have been re-written upon their

hearts, because that would have implied the restoration

of that nation to Edenic perfection;

and that was impossible because the penalty under

which that perfection was lost was death,

and it still rested upon Israel and upon all men,

and would continue until a ransom could be

found, for Adam,— and hence for all who lost

life in him.

The best way to express the law of love to
those who do not possess the spirit of love, or
mental likeness of God, is as God indicated it
in the ten commandments written in stone,—
Thou shalt, and Thou shalt not.

This brings us to the question, Why did God
give the law on tables of stone? Why did he
not wait until the due time to send his Son to
be our ransom-price, and then, after he had
redeemed or purchased all from the sentence
of death, begin the work of "restitution of all
things" (Acts 3:21)— the re- writing of the original
law in the human heart?

The Apostle answers this important question.
He tells us that when God told Abraham that
he would bless all nations through his seed, he
referred not to all of his offspring, but to Christ

R1724: page 340

Jesus, who, according to the flesh, would be
born of Abraham's descendants; and that for
Christ he would select a "bride" or companion,
of many members, but all of one spirit with
him,— to be joined with him in the sufferings
incidental to sympathy and obedience and, when
complete, to be perfected with him in glory and
to share with him the work of blessing all the
families of earth. (Gal. 3:16,29; 1 Pet. 1:11;
Rom. 8:17,18.) He tells us that the due time
for Christ to come and redeem the world must
be before the selection of his "bride;" because
she must be redeemed before she could be
called or chosen. But as a long interval lay between
the promise to Abraham and the "due
time" for God to send his Son to redeem men,
God purposed a work with Abraham's natural
children, which would fill the interim between
then and the coming of Christ Jesus, the real
"seed of Abraham" according to the divine
intention.

This covenant which the Lord proposed
with Israel, Abraham's natural children, would
do them great good, even though they might
thereby pass through some very severe experiences;
it would not only keep them from sinking
lower into degradation and losing the image
of God as completely as some other nations;

but in a few cases it might even make the original
law more discernible. And not only so,
but this Law given to Israel would be to
some extent a standard before the world; and

R1724: page 341

thus Abraham's natural seed might lift up a
standard to the people and to a slight extent
bless all nations, by calling a halt in the downward
course and by reviving in all to some degree
the dying influence of the original law of
conscience.

Of this covenant the Apostle declares, The
Law "was added [to the Abrahamic Covenant]
because of transgressions [because sin was spreading
and men were degrading very rapidly], till
the [promised] Seed should come [until Christ
came (not only Christ Jesus, the Head, but also
the Church his body) to do the real work, the time
for which had come] to whom the [Abrahamic
Covenant] promise was made." "For the Law
made nothing perfect:" and, moreover, "the
Law which was [given] 430 years after [the Covenant
made with Abraham] can not disannul [or
in any manner change the terms and conditions
of that covenant], that it should make the promise
of none effect."--Gal. 3:19,17; Heb. 7:19.

But this covenant which God made with Israel
was something more than even they could realize.
His dealings with them were typical of his dealings
future from their day. Their Sin-offerings,
for instance, typically took away their sins, and
brought reconciliation to God for a year at a
time to the nation; but, as the Apostle says,
those sacrifices could not really cancel sin.—
"The blood [death] of bulls and goats can
never take away sin." It was man that had
sinned, and man that had been sentenced to
death, and the death of the animal could at
most only typify the death of the man Christ
Jesus, who gave himself a ransom for all. (Heb. 10: 1-10;
1 Tim. 2:5,6.) And not only their
sacrifices, but God's every dealing with that
nation, seems to have a typical lesson, the reality
of which reaches down either to the Gospel
age or beyond into the Millennial age. From
what we have shown foregoing respecting the
divine law, which establishes the lines of right
and wrong upon every question, and which,
like its Author, is from everlasting to everlasting
the same unalterable law, we trust that our
readers see clearly that the giving of the Law
at Sinai had a special, peculiar significance of
its own, incidental to the people to whom it
was given.

THE LAW GIVEN AT SINAI.

There was more done at Mt. Sinai than is
generally supposed. Not only was a Law written
upon tables of stone given there, but a
Covenant based upon that Law was there entered
into between God on the one part, represented
by that Law, and Israel on the other part,—
Moses being the Mediator of the Law Covenant.

The Covenant was the important thing! God,
who had recognized their father Abraham and
made a covenant with him, for the fulfilment of
which they had waited for centuries, had finally
recognized them as Abraham's children, had
brought them out of Egyptian bondage with
wonderful evidences of his favor, and had now
brought them in their journeys by a special leading
to Mt. Sinai, and made a covenant with them.

It was with hearts leaping with the joy of
great anticipation that Israel accepted the proposal
to become God's covenant people. It
does not seem to have occurred to them, however,
that theirs was a different covenant from
the one made with Abraham.

Great confusion of thought has resulted from
a failure to notice the point just made,—
namely, that the transaction at Sinai was important,
not because God began there to have a
law over his creatures, for we have seen that
God's empire never was without a law; but it
was important because there God made a covenant
with Israel according to the terms of which
they were no longer to be treated as sinners,
but to be accepted as God's servants, if faithful
to the requirements of that covenant. And the
Law written upon tables of stone represented
that covenant, because every blessing under that
covenant was made dependent upon absolute
obedience to that Law.-Exod. 19:7,8; 34:28.

Hence in speaking of their covenant it became
customary to think and speak of the Law
upon which everything depended. Thus throughout
the New Testament, when speaking of that
covenant, the Apostle often calls it "the Law,"
leaving the word "covenant" to be understood.
Yet in every instance a glance at the language and
the context shows unquestionably that the Law
Covenant is meant and not merely the written
law. For instance, the expression, "The Law

R1724: page 342

made nothing perfect," could not refer to the law

alone; for laws never make anything perfect:
they merely show the perfect requirements.
The Law on tables of stone showed Israel God's
requirements, but it remained for the covenant
to try to make the people perfect by promising
blessings for obedience and curses for disobedience
of the law. And this the Law Covenant
failed to do: it made nothing perfect. It did
serve to restrain sin and to show men some of
their shortcomings, but it could not lift any out
of the mire of sin and out of the horrible pit
of death. It could not give life: it merely left
Israel under sentence of death, as they were before
it was given, but additionally bounden by
it as a national contract. However, it was only
a typical covenant and its mediator was only a
type of the one mediator between God and men;
and the blood of that covenant merely typified
the blood of the New Covenant.

God's covenant with Abraham was not hampered
with a law. It applied as soon as
Abraham entered Canaan,— "In thy seed
shall all the families of the earth be blessed."
The seed was promised and was sure, and so
was the blessing. But not so the Law Covenant,
made four centuries afterward with the fleshly
seed of Abraham. The blessing which it promised
was conditioned on obedience to a code of
laws then given them. It said, "The man that
doeth these things shall live by them."— Rom. 10:5;
Lev. 18:5.

Nor did it seem to occur to Israel that they
might be unable to obey the Law, perfectly.
They promptly accepted the terms of the covenant
(Exod. 19:8; Deut. 27:11-26), little realizing
that it was a covenant "unto death"
(Rom. 7:10), and not unto life, because of their
inability to perfectly obey its just requirements.
Its promise of life was on terms easy enough for
perfect men, but impossible for fallen men; but,
having agreed to the terms, they were bound to
them. Thus the Law Covenant "slew them,"
or took from them the very hope of life it had
helped to enkindle. (Rom. 7:9-1 1.) Nevertheless,
it served them well as a servant to bring
them to Christ. When Christ came and magnified
it and made it honorable,* it began to be
manifest that none before him had ever fully
appreciated or obeyed it; and, thus convinced of
their own inability to secure eternal life by the
terms of the Mt. Sinai Covenant, the proffered
righteousness of Christ under a New Covenant
of which Christ became the Mediator, and which
New Covenant he sealed or made binding by
his own blood [death], began to be seen by
those of teachable mind as the only hope of life

everlasting. So the Law Covenant made nothing
perfect. (Heb. 7:19.) In the fullest sense,
no one ever kept it but the perfect man, Christ
Jesus (Rom. 3:23); for it is the full measure of
a perfect man's ability.

The mind is cleared of much difficulty when
it is discovered that statements that Christ had
blotted out the Law, "nailing it to his cross"
(Col. 2:14), and that "Christ is the end of the
Law for righteousness to every one that believeth"
(Rom. 10:4), and similar passages, do not
mean that the divine law of the universe, forbidding
sin, ceased at the cross. That law has
been over men and angels and all others of God's
intelligent creatures since they came into existence,
and it will never cease. All is plain when
in every text the word covenant is supplied, as it
was evidently understood by those addressed.

That the Ten Commandments were the basis
of the covenant made with Israel at Sinai is
clearly attested by Scripture. "And he [Moses]
was there with the Lord forty days and forty
nights. And he wrote upon the tables the words
of the covenant, the Ten Commandments."
(Exod. 34:28.) "And he declared unto you
his covenant which he commanded you to perform,
even the Ten Commandments, and he
wrote them upon two tables of stone."— Deut. 4: 13,14;
9:9,11,15.

*See our issue of Nov. 1, '92.

R1725: page 342

REDEEMED FROM THE CURSE OF THE LAW
COVENANT.

It has escaped the attention of many, that
while Israelites had many advantages every way
under their Law Covenant (Rom. 3:1,2), yet
each one who failed to meet all the requirements
of that Law Covenant came under a curse, or
sentence, not upon others. Thus it is written,
"Cursed is every one [every Israelite] that continueth
not in all the words of the Law [Covenant]

R1725: page 343

to do them."-Gal. 3:10; Deut. 27:26.

The Apostle shows that this curse was only
upon those under that covenant, saying, "Whatsoever
the Law [Covenant] saith, it saith to

them that are under the Law [Covenant]."
(Rom. 3:19.) Moses also declared the same.
(See Deut. 5:2,3-) And, indeed, no other
arrangement would have been just; for the blessings
of that covenant and its promises of life
were only to the one nation. (Rom. 9:4.)
How, then, could its curse extend beyond the
nation which enjoyed its favors and privileges?

The blessings of that Law Covenant were
earthly, and such also were its curses: with
one exception, noted below, neither related
to the everlasting future. The future had already
been settled for them and for all the race
of Adam, in the death-sentence. Nothing short
of the ransom-price,— the corresponding price,
which our Lord Jesus gave long afterward,--
could settle that original sentence and secure a
complete release from the sentence of death.
The sin-offerings of Israel's Day of Atonement
were not of permanent value, but only for a
year in advance, and were therefore repeated
yearly. These blessings and curses of the Law
Covenant were very particularly explained to
Israel.-Deut. 28:1-14,15-33-45-58-64-67.

This Covenant included every member of the
nation of Israel, so that they shared in common
the blessings or the curses. There was one provision,
however, for an individual, namely, that
the man who would fully obey all of the requirements
of the Law should live,— be guaranteed
lasting life. However Israel may have imagined
it possible for all or for many of the nation to
thus gain life everlasting, we can see that God
never had such expectations concerning them.
He knew from the beginning, what he has
taught us by experience, as well as by the inspired
words of the Apostles, that, "By the
deeds of the Law shall no flesh [i.e., none of
the fallen race, needing justification] be justified
in God's sight."— Rom. 3:20.

"The man Christ Jesus" (1 Tim. 2:5), who
obeyed the Law absolutely, was the one in the
divine purpose for whom the provision was made,
that "He that doeth these things shall live."
He consequently had a right to life everlasting,
and therefore might have asked for, and might
have had, more than twelve legions of angels to
defend him from those who sought his life. But
he laid down his life. But the one death, begun
at Jordan and "finished" three and a half years
after at Calvary, accomplished two things, --
one for Israel only, the other for the whole world.

Since the Children of Israel, as well as the
other nations, were Adam's posterity, they, as
well as others, shared his sentence of death, and
were redeemed by our Lord's offering of himself

a sin-offering and corresponding price for Adam
and those who lost life in Adam. (Rom. 5:12,18.)
But since Israel alone, and no other nation
or family or people of earth, had been
brought under the terms of the Law Covenant
made with them at Mt. Sinai, therefore, only
Israelites required to be "redeemed from the
curse of the Law [Covenant]. "—Gal. 3:13.

That the "one man," Christ Jesus, could
justly redeem our race is stated by the Apostle,
and is clearly evident when we see that all men
were sentenced in the one man Adam; but how
could one man redeem the multitudinous nation
of Israel from the curse of their Law Covenant?

We answer that there is a point in connection
with Israel's covenant that few have noticed. It
is that God dealt with only one man in connection
with the making of that Law Covenant;
and that man was Moses, who stood in the position
of a father to the whole nation, the nation
being regarded and treated as children under
age. (Num. 1 1:11-15.) The Lord talked with
Moses in the mount. The Lord gave the tables
of the Law to Moses. And Moses spake to the
people and gave them the Law and bound them
by the terms of the Law Covenant.

"Moses alone shall come near the Lord."—
Exod. 24:2.

"As the Lord spake to Moses, so did the
children of Israel."— Num. 5:4.

"The people cried to Moses, and Moses
prayed to the Lord."— Num. 1 1:2.

"God sent Moses his servant."— Psa. 105:26.

"They envied Moses also in the camp."—
Psa. 106:16.

God said "he would destroy them, had not
Moses his chosen stood before him in the
breach."-Psa. 106:23.

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"Remember ye the Law of Moses my servant."
-Mai. 4:4.

"Moses hath in every city them that preach
him. "--Acts 15:21.

"Did not Moses give you the Law?"—
Christ, Jno. 7:19.

"What did Moses command you?"—
Christ, Mark 10:3.

"One accuseth you, even Moses, in whom ye
trust. "-Christ, Jno. 5:45.

All Israel were "baptised unto [into] Moses,
in the cloud and in the sea."— 1 Cor. 10:2.

"He that despised Moses' Law died without
mercy."-Heb. 10:28.

"The Law was given by Moses, but grace and

truth came by Jesus Christ."— John 1:17.

So thoroughly was the one man Moses, the
representative and typical father of the nation
of Israel, that God could and did propose its
destruction and the fulfilment of all his engagements
with Moses' family instead. (Exod. 32:10,31,32.)
It was thus, as God's representative
on the one hand, and as Israel's representative
on the other, that Moses could be and was
the Mediator of the Law Covenant between
God and that nation.

When the man Christ Jesus, by full obedience
to the Law Covenant, became entitled to life
everlasting under its provisions, he had the right
to "Moses' seat," the right to supersede Moses
as the Lawgiver and representative of that
nation. Of him Moses bore witness, saying:
"A prophet shall the Lord your God raise up
unto you like unto me. Him shall ye hear in
all things." By fulfilling the requirements of
the Law Covenant and by his obedience even
unto death, Christ became the heir of its promise
of life, and the Mediator of the New Covenant,
based upon that better and everlasting sacrifice
for sins, which therefore needed not to be repeated
yearly, and was effective, not for Israel
only, but for all the families of earth;— for
"this man," "the man Christ Jesus, gave himself
a ransom for all." Hence, this gospel of
the New Covenant was for the Jew first and also
for the Greek (or Gentile). Thus the one work
finished at Calvary did a special work for Israel,
and also a general work of redemption for the
world, including Israel, which sealed the New
Covenant and made it operative for all mankind.

Thus seen, the expression, "Christ is the end
[fulfillment] of the Law [Covenant] for righteousness
[justification] to every one that believeth"
(Rom. 10:4), can apply only to Jews who by
faith have accepted Christ and the New Covenant.
It cannot apply to others— neither to
those who never were Jews and who consequently
were never under that Covenant, nor
to those who still trust in Moses' Covenant and
who are still vainly seeking life by obedience to
its provisions, law, etc.

Israel as a nation is still bound by that covenant
which they at first supposed would bring
life, but which experience proved could bring
them only death, because of the weakness of their
flesh and their inability to fulfill its requirements
expressed in its Law of Ten Commandments.
There is only one door of escape from
it; viz., Christ and the New Covenant which
he mediated. God shut them up to this one
and only hope (Gal. 3:23), and he promises

that by and by, when the Gospel Church, the
body of Christ, has been selected, he will open
their blind eyes and cause them to see Christ in
his true character— as their Redeemer from sin
and their deliverer from death and their Covenant
of death.-Rom. 11:25-27-29.

Christ "came unto his own [people, the house
of servants, under the bondage of the Law
Covenant, offering the worthy ones favor and
liberty under the New Covenant], and his own
[people] received him not; but as many as received
him, to them gave he liberty [privilege]
to become the sons of God [under the New
Covenant— with all the proper privileges or
liberties of sons], even to them that believe on
his name."— John 1:11,12.

No wonder, then, that the Apostle so earnestly
sought to guard the new Gentile converts
from becoming Jews and seeking life under the
Law Covenant; by which neither he nor his
nation had been able to profit. No wonder he
exhorted them to stand fast in the liberty of
Christ and his gracious arrangements under the
New Covenant.

It was in view of this danger of their losing
faith in Christ's finished work and trusting for
salvation to their own efforts to keep the Law

R1725: page 345

Covenant by works, that Paul even prohibited
the circumcision of Gentile converts, although
he approved of it for Hebrews, to whom it
was given as a symbol and rite long before the
Law Covenant was made. Hence the remark
that "the gospel to the circumcision" was specially
supervised by Peter, while the gospel to
the uncircumcised, the Gentiles, was specially
Paul's mission. (Gal. 2:7,8,14-16.) It will

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be quite a help in the study of the Scriptures to
observe that the Apostles often refer to themselves
as having been under the Law Covenant
and subsequently freed from its bondage, and to
Gentile converts as not having passed through
such an experience.— See Gal. 2:17; 3:3,13,14;
5:5,6,8-10; Eph. 2:11-19.

FREE FROM THE LAW.

The ransom was given FOR ALL mankind, but
its benefits are applicable only to those who believe.

Thus far the believers are only a few compared

with the mass of mankind. These have

escaped from all condemnation of all broken

laws, while, of the remainder, the world in

general still continues under the original condemnation,

and Israelites who have not come

to Christ and his New Covenant are still condemned

by Moses' Law Covenant. "He that

believeth is passed [reckonedly] from death unto

life" (John 5:24), while "he that believeth

not is condemned already." (John 3:18.) He

was condemned six thousand years ago, and, if

a Jew, he was additionally bounden by the

Law Covenant, and has not escaped the condemnation

that is on the world. (Rom. 5:16.) The

only ones who have escaped this condemnation,

so long upon all, are referred to by the Apostle

Paul (Rom. 8:1): "There is, therefore, now no

condemnation to them which are in Christ

Jesus, who walk not after the flesh but after the

spirit."

These are the free ones: free from all laws
and all penalties— free indeed. "If the Son
shall make you free, ye shall be free indeed."—
John 8:36.

But can it be that God has released these entirely
from both the Law given in Eden and
that given at Sinai? Just so: being justified
by the death of Christ, and released from their
former condemnation, and having received his
spirit, of love for God and obedience to God,
so long as they are in Christ they are free: free
to abide in him, by continued submission to
his will, the essence of which is LOVE (to God
and to man). All who come into Christ submit
themselves to his will and voluntarily make it
their law; and those who willingly violate this
law thereby cease to "abide in him" and will
be "cast forth" (John 15:6) as dead branches.
Through him our best endeavors to do his will
are acceptable, and we have thus passed out of
condemnation to death into justification to life
so long as we abide under the blood of the
New Covenant. In no other way could any be
accepted by God; for the law given in Eden
was one that required absolutely perfect obedience,
and that given at Sinai demanded the
same. And since we know that God could not
give an imperfect law (Jas. 3:11), and we could
not fully obey a perfect one, we see the necessity
for our being freed from all law and accepted
in the merit of our beloved— Christ.

Hence we conclude that those in Christ,
whether they were Jews or Gentiles, are in no
sense under the Law given at Sinai, graven upon
stones, termed the "Ten Commandments,"

—neither to the ceremonial attachments relating
to typical feasts, sacrifices and services.—
Heb. 9:1.

THE LAW ON TABLES OF STONE.

The sanctified IN CHRIST JESUS need no such
commands. Love to God and men, laid down
by our Lord and the apostles, is the only rule
under which the new creature in Christ is
placed; and it is the very essence of his new
mind— the spirit or mind of Christ.

Look singly at the commandments given to
fleshly Israel, and judge if it would not be useless
to address such commands to the saints.

I. "Thou shalt have no other gods beside
me." What saint would think of such a thing?

II. "Thou shalt not make unto thee any
graven image, nor the likeness of any form that

is in heaven above, or that is in the earth beneath,
or that is in the water under the earth:
thou shalt not bow down thyself unto them nor
serve them; for I. ..am a jealous God, visiting

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the iniquity of the fathers upon the children,
unto the third and fourth generation of them
that hate me; and showing mercy unto thousands
of them that love me and keep my commandments.
For whom is such a law needful?
Surely not to the saints, who love the Lord with
all their heart, soul and strength, and who are
laying down life itself in his service!

III. "Thou shalt not take the name of the
Lord thy God in vain; for the Lord will not
hold him guiltless that taketh his name in vain."
Again we remark, Surely none of the saints will
have any desire to blaspheme or profane* their
Father's name, but the reverse: they are laying
down their lives to glorify his name.

IV. This we will examine last.

V. "Honor thy father and thy mother: that
thy days may be long upon the land which the
Lord thy God giveth thee." This is distinctly

an earthly promise of the land, while the promise
to the saints is not long life here but hereafter.
Those who sacrifice life, lands, etc.,
become, in Christ, heirs to the heavenly promises.
Having the spirit of Christ, they also delight to
honor their earthly parents, but especially to
do the will of their Father in heaven.

VI. "Thou shalt do no murder." Do not the
saints delight to bless others and to do good,

even to those who despitefully use them and
persecute them? If so, where would be the propriety
in telling them that they must not murder
—must not do the thing farthest from their
desires? It would be a useless command to say
the least.

VII. "Thou shalt not commit adultery."
The sanctified in Christ Jesus, who walk not
after the flesh, but after the spirit of Christ,
could not thus wrong others.

VIII. "Thou shalt not steal." Do the saints
desire to steal? Do they desire to defraud
others? Is it not rather their spirit to "labor,
working with their hands the thing which is good,
that they may have, to give unto the needy?"

IX. "Thou shalt not bear false witness
against thy neighbor." How could one of the
sanctified in Christ thus injure his neighbor?
It would be entirely foreign to the spirit of
Christ— the spirit of truth, and would prove
that the one who knowingly and willingly bore
such false testimony had not the spirit of Christ
and was none of his.— Rom. 8:9.

X. "Thou shalt not covet thy neighbor's
house, thou shalt not covet thy neighbor's wife,
nor his man-servant, nor his maid-servant, nor
his ox, nor his ass, nor anything that is thy
neighbor's." Covetousness is wholly foreign
to the spirit of Christ; and to the extent that

the spirit of Christ dwells richly in his members
they will be free from covetousness. The spirit
of sacrifice having in the saints taken the place
of self-love, covetousness is forestalled.

The preface in Exod. 20:2 shows that these
Ten Commandments were given only to Israel
after the flesh: "I am the Lord thy God, which
brought thee out of the land of Egypt, out of
the house of bondage." So, too, in repeating
them again, Moses declares (Deut. 5:1-5):
"Hear, O Israel, the statutes and judgments
which I speak in your ears THIS DAY, that ye
may learn them and observe to do them. The
Lord our God made not this covenant with our
fathers, but with US, even us who are all of us
here alive this day. The Lord spake with you
face to face— saying," etc., etc.— See also Ezek. 20:10-13;
Neh. 9:12-14.

All these commands were proper and suitable
enough for Israel. (Deut. 5:2,3,5-21.) They
would have been suitable for any fallen man,
but are surely inappropriate to any new creature
in Christ, whose very nature, as a new creature,
is to do right, yet who, because of the weakness
of the flesh, cannot do perfectly though he desire
and endeavor to do so. But though we
can easily keep the outward letter of this Law,

yet under our Lord's teachings we see that to

keep it in full really means more than its surface

indicates: that he who hates a "brother"

has the murder spirit, and is a murderer;

he that desires to commit adultery, lacking

only the opportunity, is in heart an adulterer

(Matt. 5:28); and he who loves and serves

money and spends time and talent for it, more

than in God's service, is an idolater. Our Redeemer's

teaching regarding the obligations implied

by the Law is— "Thou shalt love the Lord

thy God with all thy heart, all thy mind, all

thy soul and all thy strength, and thou shalt

*See "Taking God's Name in Vain," May 15, '93.

R1726: page 347

love thy neighbor as thyself." From this we
see that even we who are in Christ, with all our
holy desires and aims, could not keep perfectly
the spirit of that Law, according to this our Master's
interpretation of it; because our new mind
is hindered by the weakness of the sin-degraded
and marred earthen vessel— the flesh. We find
it impossible to rid ourselves entirely of inherited
selfishness, so as to be able to love our neighbor
as ourselves, or even to love and serve God with
all our hearts and talents, much as our new
minds might choose and seek to obey this, the
spirit of the Law. It is only because we are
dealt with by God according to the conditions
of the New Covenant of grace in Christ that
the Apostle could say, our best heart-endeavors
to fulfill this law of love are accepted as a perfect
fulfilment; and all we lack is continually
compensated for out of the fulness of Christ,
which is imputed to us. "Ye are not under the
Law, but under grace"— favor. (Rom. 6: 14.)
You are not acceptable with God because there
is no fault in you, but because favor covers
your unwilling imperfections of thought, word
and deed.

THE FOURTH COMMANDMENT OF ISRAEL'S
COVENANT.

"Remember the Sabbath day, to keep it holy. Six
days shalt thou labor, and do all thy work; but the
seventh day is the Sabbath of the Lord thy God: in it
thou shalt not do any work, thou, nor thy son, nor thy
daughter, thy man-servant, nor thy maid-servant, nor thy

cattle, nor thy stranger that is within thy gates: for in six

R1727: page 347

days the Lord made heaven and earth, the sea, and all
that in them is, and rested the seventh day: wherefore
the Lord blessed the Sabbath day, and hallowed it."

This command merely enjoins idleness on the
seventh day of each week. It does not say to
cease from ordinary work and engage in religious
work, as many of its advocates seem to
suppose; but, on the contrary, it prohibits all
kinds of work. Many who think themselves
bound by this command neither rest on the
seventh day nor on the first day of the week,
which, without orders, they make an effort to
keep instead of the seventh day, which the Law
appointed for those under it. On the contrary,
to very many the first day is as busy a day as any.
The ruling under the Law was that any one who
even picked up sticks or kindled a fire was a
violator of this command, and must be put to
death. (Num. 15:32-36.) How many of those
who claim to keep this commandment do far
more work in the way of cooking, etc.— they,
their sons, and their daughters, their men-servants
and maid-servants? (See Exod. 35:3.)
If that law is now in force and has by any
means extended beyond the Israelites (on whom
alone it was put), so as to cover Christians,
then every Christian violates it repeatedly, and
is deserving of death for each offense; for "they
that violated Moses' Law died without mercy."
-Heb. 10:20.

But though our views on this subject differ
widely from those of most Christian people, we
are very glad that one day of each week is set
apart for rest from business, without regard to
which of the seven days is thus observed, or by
what law or lawgiver it was originally appointed.
We greatly enjoy the day, and think it not only
a blessing to those who use it for worship and
study, but also for those who use it merely as a
day of rest and recreation from toil, to enjoy
the beauties of nature, or to visit with their
friends and families as they cannot do on other
days. And we are specially pleased that the
day set apart by the government under which
we live is the First Day of the week, because of
the same blessed memories and associations
which gave that day a special sacredness to the
Church in the days of the apostles.

But for two reasons we totally dissent from
the idea of the Sabbath common to the majority
of Christian people. First, Because if their
claim that we are under the Law of which the

Sabbath day observance was a part be true, the

day they keep as a Sabbath is not the day mentioned

in that command. They observe the

first day of the week, while the command designated

the seventh day. If the Fourth Commandment

be binding at all, it, as well as the

other commandments, is binding as stated, and

cannot be changed; and Second, If bound to

the Law, the keeping of the Sabbath in any

other than the strict way in which its keeping

was therein prescribed is inconsistent. If the

command be binding upon us, the manner of its

observance, in its every minutia, is no less binding

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If the strict significance of it has passed
away, surely whatever destroyed its strict
interpretation destroyed the command entirely.
Therefore, if observed at all, it should be observed
with all its former strictness, and it should
be observed on the day then prescribed and observed.
The only proper reason for the less strict
observance of the day, or for the substitution of
another day than the one originally designated,
would be an order from God himself to that effect.
Men have no right to alter or in anywise amend
God's laws: no, not if an angel from heaven
sanction the change.

But God did not change that Law. It stands
exactly as it was given, and applies only to those
to whom it was given. If, as it is claimed by some,
it was altered in any degree, or made applicable
to any other people than the people of Israel,
the evidence should be no less clear and positive
than that of its original giving at Mt. Sinai;
but no such evidence of its change to another
day, or to another people, or of any relaxation
of its original severity, exists.

Neither did our Lord or the apostles ever authorize
any such change; they declared that the
Jewish Law (which included the command relative
to the seventh day) was superseded by the
new and more comprehensive law of the New Covenant
thereafter in operation toward all who accepted
Christ. The apostles used the seventh day
as a time for preaching Christ, as they used every
day in the week, and especially because on that
day the Jews, their most hopeful hearers, met
for worship and study. But the apostles nowhere
recognized the seventh-day Sabbath as a day of
rest, as the Jewish Law Covenant had enforced it.
On the contrary, they taught (Rom. 14:5-8)
that any and all days are acceptable for good
works done in the service of God and for the
benefit of fellow men.-Matt. 12:10,12.

Some claim that the (first day) Christian Sabbath
was introduced by an edict of one of the popes.
But this is a mistake: it had its start in the fact
that it was on the first day of the week that our
Lord arose from the dead; and that upon that day
and evening he met with his disciples, and expounded
unto them the Scriptures, until their
hearts burned within them. What wonder that,
without any command to do so, they thereafter
loved to meet together frequently on that day,
to repeat the simple meal, the giving of thanks
and the breaking of bread; recounting one to
the other the gracious promises of God through
the prophets, and the explanations of some of
these which the Lord had given in person, and
seeking yet fuller understanding of the same
under the leading of the holy Spirit (Christ's
representative), their guide into all truth as it
became due.

For a time both days were observed by
Christians, the seventh day from Jewish custom
(and because it furnished the best opportunity
for reaching devout Hebrews, the class most
likely to be interested in the gospel) and the
first day in commemoration of our Lord's resurrection.
Ignatius, A.D. 75, in his writings

mentions some approvingly as "no longer Sabbathizing,
but living in observance of the Lord's-day,
on which also our life sprang up again."

The earliest record found in Scripture of the
use of the name "Lord's-day" for the first day
of the week is in Rev. 1:10 (A.D. 96). And,
says The Encyclopaedia Britannica (first-class
authority), "by that name it is almost invariably
referred to by all writers of the century immediately
succeeding apostolic times. ...The
first writer who mentions the name of Sunday
is Justin Martyr: this designation of the first
day of the week, which is of heathen origin,
had come into general use in the Roman world
shortly before Justin wrote. [Second century
A.D.]. ..As long as the Jewish-Christian
element continued to have any prominence or
influence in the Church a tendency more or
less strong to observe Sabbath as well as Sunday
would of course prevail. ...The earliest recognition
of the observance of Sunday as a legal
duty is a Constitution of (the Emperor) Constantine,
321 A.D., enacting that all courts of justice,
inhabitants of towns and workshops were to be
at rest on Sunday, with an exception in favor of
those engaged in agricultural labor."

It is, therefore, a misstatement to say that
Pope Gregory or any other Pope first by decree
instituted Sunday or the Lord's-day as taking
the place of the Jewish seventh-day Sabbath.

The Decretals of Gregory do enjoin
Sunday-keeping, saying, "We decree that all

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Sundays be observed, from vespers to vespers,
and that all unlawful work be abstained from,
so that in them trading or legal proceedings be
not carried on." But it will be noted that the
Emperor Constantine's decree was in 321 A.D.,
while Gregory did not become a pope until 590
A.D. And Gregory refers to the fact that the
work prohibited was already unlawful: hence
his decree is merely confirmatory of the laws of
Constantine and other civil rulers preceding
him.

The Roman Catholic church does not now,
and, so far as we know, never did insist upon a
strict observance of Sunday. In Catholic
countries to-day both priests and people attend
service in the forenoon, and give up the afternoon
to various forms of pleasure— in beer
gardens, parks, etc.

INFLUENCE OF THE LAW AMONG EARLY
CHRISTIANS.

Many Christians do not realize the conditions
which existed in the Church in the beginning
of the Gospel age. The Jews as a nation had
been typically justified by typical sacrifices, from
the Adamic curse, or condemnation, and put
under the Law given at Sinai, as a covenant
under which, if obedient, they were to have life.
But the Law proved valueless to them so far as
giving them the hoped-for life was concerned,
though it taught them some good lessons. All
the other nations, known as Gentiles (heathens),
were still under the original condemnation of
Eden. Consequently, when our Lord came,
both Jews and Gentiles were under condemnation
to death,— the Jew by the Law from which
he had expected so much, but with which he
was unable to comply, because of the flesh; and
the Gentile by the original sentence upon father
Adam, from which he had in no sense escaped,
not even typically as the Jew had. But the Redeemer
whom God provided was sufficient for
both; for in the one sacrifice of himself he accomplished
the redemption of both, and reconciled
both unto God in one body by the cross.
-Eph. 2:16.

The Jewish converts (and they composed the
majority of the early Church) could scarcely

realize the greatness of the change from the
Law Covenant to the New Covenant in Christ,
and were continually adding Christ's teachings
and his law of love to their Mosaic Law, thus
adding to their already heavy burden, instead of
accepting the sacrificial death of Christ as the
atonement for their sins under the Law, and as
the end of the condemnation of that Law Covenant.
(Rom. 10:4; 3:20,28.) It is not surprising
when we remember their early prejudices

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in favor of the Law, that the spirit of truth was
able to guide them but slowly into the full truth
on the subject. Even the Apostles were slow
to learn, and we find Peter so slow to follow
the lead of the spirit, that he had to be taught
by a special vision that Gentiles needed no longer
to become Jews and to conform to the Law of
Moses before they could share divine favor, but
that they had access to God through Christ
and the "New Covenant in [instituted by reason
of] his blood" (Luke 22:20), regardless
of the Law Covenant.

Some complained to the other apostles and
brethren about Paul's recognition of Gentiles,
and this brought the question before them all,
and led to an investigation of God's dealings
in the matter. "When they heard these things
they held their peace and glorified God, saying:
Then hath God also to the Gentiles granted repentance
unto life. "--Acts 11:18.

Paul, most easily led of the spirit, got clear
views on the subjects earliest, and had to oppose
others among the apostles less strong and
less spiritually clear-sighted. (Gal. 2:11.)
Jerusalem was long considered the center of the
Christian religion, the largest number and
oldest believers and apostles living there; and
as Paul's views of the changed condition of
things became clearer and clearer, and he did
not hesitate to preach boldly what he saw to be
dispensational truth, some prejudiced ones desired
to know whether the brethren at Jerusalem
would concur in the advanced views; and Paul
and Barnabas and others went up to Jerusalem
to lay the matter before them and to bring
back a report. A great debate and examination
of the question on all sides followed.
Peter and James, finally agreeing with Paul, influenced
the entire council. Peter reminded
them of God's wonderful dealing with Cornelius,

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who was justified and made acceptable
to God through faith in Christ, and not
through keeping the Law, and urged, "Now,
therefore, why tempt ye God, to put a yoke
[Moses' Law] upon the neck of the disciples
which neither our fathers nor we were able to
bear?" James said, "My sentence is that we
trouble not them which from among the Gentiles
are turned to God." Then the council
so decided, and sent a written message to the
confused Gentile believers, saying:—

"We have heard that certain ones who went
out from us [here] have troubled you with
words subverting your souls [destroying your
faith], saying, 'Be circumcised and keep the
Law'— to whom we gave no such commandment.
...It seemed good to the Holy Spirit
and to us to lay upon you no greater burden
than these necessary things: That ye abstain
from meats offered to idols, and from blood,
and from things strangled, and from fornication."
(Acts 15:9-29.) And even these suggestions
were given as advice, and not as so much
of the Mosaic Law, with penalties attached.

THE LAW COVENANT A MINISTRATION OF
DEATH.

The Apostle Paul's epistle to the Galatians
(who had been Gentiles) was written expressly
to counteract the influence of the Judaizing
teachers who mingled with the believers of Galatia
and endeavored to subvert the true faith in
Christ by pointing them away from the cross
of Christ, to a hope of acceptance with God by
keeping the Law of Moses in connection with
faith in Christ: thus making the New Covenant
merely an addition to the Law Covenant and not
instead of it. This he calls "another gospel," yet
really not another, for there can be but one;
hence it was a perversion of the real gospel.
(Gal. 1:7-9.) And here Paul indicates that he
knew that the apostles at Jerusalem had at first
only a mixed gospel, and that he went up to
see them on the occasion mentioned in Acts 15:4,
by revelation, to communicate to them
that fuller, purer, unmixed gospel, which he already
had been able to receive, and which he
had been teaching; and, he says, he communicated
it to them privately, lest their reputation
should hinder them from receiving the truth—
and even then some false brethren, spies, sought
to compel Titus (a Greek) to be circumcised.
Gal. 2:2-5.

It is further along in this same epistle that
Paul tells of Peter's vacillation on the question
of the Law (chap. 2:1 1-16) and his words of
reproof to Peter— We who are Jews by nature,
knowing that a man is not justified by the
works of the Law, but on account of faith in
Christ, even we have believed in Christ that we
might be justified by faith in Christ, and not
by obedience to the Law. Why, then, should
we attempt to fetter others, or longer bind ourselves,
by that which has served its purpose,
in bringing us to Christ and the New Covenant?

O foolish Galatians! who has deluded you?
As many as are trusting to obedience to the
Law are under its condemnation or curse.
"Christ hath redeemed us [Israelites] from the
curse of the Law, that the blessing of Abraham
might come to the Gentiles through Christ
Jesus, and that we [Israelites] might receive the
promise of the spirit through faith." And surely
God's Covenant with Abraham, made four
hundred and thirty years before the Law was
given, cannot be annulled by that Law.—
Gal. 3:1,10,13,17.

Next, the Apostle answers a supposed inquiry
as to what was the object of the Law, and why
it was given, if not necessary to the attainment
of the Abrahamic promises. He says the Law
was added because of sin, to manifest sin in its
true light— that sin might be seen to be a great
and deep-seated malady. The law was a pedagogue
or servant, to bring to Christ all Israelites
who desired to learn the true way of life.—
Gal. 3:24; Matt. 11:28-30.

As children are under nursery laws and subject
to teachers until an appointed time, so were
we (Israelites) under the Law, and treated as servants
rather than as sons. We were kept under
restraints, though we were the heirs through
whom, according to the promise, others were
to be blessed. But in the fulness of time God
sent forth his Son, made of a woman, made under
the Law, to redeem them that were under the
Law that we (Israelites), being liberated, might
receive the adoption of sons. And so also,

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"because ye [who were not under the Law, but
were Gentiles or heathens] are [also now] sons,
[therefore] God hath sent forth the Spirit of
his Son into your hearts." We were sons under
tutelage, and you were aliens, foreigners
and strangers, but now you and we, who are
accepted of God in Christ, are fully received
into sonship and heirship, and neither of us is

subject to the Law.— Gal. 4:1-7.

Tell me, you that desire to be under the
Law Covenant, Do you not understand what
it is? It is a bondage, as allegorically shown
in Abraham's two sons. Abraham, here, is a
figure of God; and Sarah, the real wife, is a
figure of the real covenant of blessing, out of
which the Christ should come as heir of all, to
bless the world. For a long time Sarah was
barren; so, too, for a long time the original
Covenant of God (made with Abraham: In
thy seed shall all the nations of the earth be
blessed) brought forth no fruit— until Christ
Jesus. Hagar, the servant of Sarah, in the
meantime was treated as Sarah's representative,
and her son as the representative of Sarah's
son. Hagar represented the Law Covenant,
and fleshly Israel was represented by her child,
Ishmael. For the time they represented the
true Covenant and the true seed of blessing,
though they were always really servants— child,
as well as mother. When the true son of the
real wife, the heir, was born, it was manifest
that the son of the bondwoman was not the
heir of promise. And to show typically that
the Law Covenant was not to have any rule
over the spiritual sons of God, Hagar was not
allowed to become the governess of Isaac, but
in his interest was dismissed entirely.— Gal. 4:21-31;
Gen. 21:10.

The Apostle's argument, based on this allegory,
is, that we, brethren, as Isaac was, are the
seed to whom the promise was made; we are
not children of the bondwoman, the Law Covenant,
but children of the original, Abrahamic
Covenant, born free from the slavery and conditions
of the Law Covenant. And not only so
born, but the Law is entirely put away from us,
and has nothing whatever to do with us. "Stand
fast, therefore, in the liberty wherewith Christ
hath made us free, and be not entangled again
with the yoke of bondage"— the Law Covenant.
"If ye be led of the spirit, ye are not under the
Law [Covenant]. "-Gal. 5:1,18.

But Paul asks— "Shall we continue in sin [wilfully],
because we are not under the Law [Covenant]?"
(Rom. 6:15.) Shall we take advantage
of our liberty to break away into more sin— because
we are sons and heirs, and no longer commanded
as servants.— Thou shalt, and thou shalt
not? No, no; as sons, begotten of the spirit,
partakers of the spirit of holiness, the spirit of
the truth, we delight to do our Father's will; and
the law of obedience to his will is deeply engraven
upon our hearts. (Heb. 8:10; 10:15,16.)
We gladly sacrifice our all, even our

lives, in opposing sin and error, and in forwarding
righteousness and truth; hence we
answer emphatically, "God forbid." We will
not take advantage of our liberty from the
Jewish Law Covenant, to commit sin. But if
any man should think to do so, let him remember
that only those led by the spirit of God are
the sons of God.— Rom. 8:14.

We are not under the Law Covenant, but under
divine favor expressed in the New Covenant,
sealed by Christ's blood (Rom. 6:14);
and not only so, but being justified and reconciled
to God under the New Covenant, we have
gone further and accepted the "high calling,"
the "heavenly calling," and consecrated our
justified lives— "even unto death,"— and been
accepted as members of the body of Christ and
are thus heirs of the Abrahamic Covenant.
(Gal. 3:29.) Hence, so far from desiring to use
our liberty to indulge in sin, we, having God's
spirit, detest sin and love righteousness and
delight ourselves in the "law of Christ"— love.
Christ's word is our law— not a law of bondage,
but of liberty. Whoso looketh into the perfect

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law of liberty and continueth therein [free],
being not a forgetful hearer, but one who exercises
his liberty, this man shall be truly blessed
thereby. Such fulfil the royal law of the New
Covenant, the law of love.— Jas. 1:25.

THE LAW OF THE NEW COVENANT.

If we have proved that the Ten Commandments
were given to Israel, and to Israel only,
and that as the basis of a Covenant made only

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with that nation,— and if we have shown that
the other nations of the world have been left
by God without any law except such traces as
yet remain of the original law, written in the
nature of the first perfect man, who was created
in God's image,— and that to the Church of the
New Covenant our Lord gave the Law of Love
as the basis of that New Covenant, then we have
proved that the Ten Commandments should not
be recognized by the Gospel Church, the Church
of the New Covenant, except as they are in harmony
with the Law of the New Covenant— Love.
The Mediator of the New Covenant has a

standard for all who accept him, as Moses, the

Mediator of the Law Covenant, had ten commands

for a standard. The Law of God is the

standard of the New Covenant. It is the same

law that was expressed in the ten commandments,

but a more refined and more comprehensive statement

of that law, designed for a more advanced

class. The people put under the Law Covenant

and baptised unto Moses were a household of servants,

while the people of the New Covenant are

a household of God's sons. Thus we read,

"Moses verily was faithful as a servant over all

his house [of servants], but Christ [was faithful] as

a son over his own house [of sons], whose house

are we, if...."— Heb. 3:6.

The expression of the divine law given at
Sinai was exactly suited to the house of servants
to whom it was given: it was a series of instructions,
—Thou shalt, and Thou shalt not.
The expression of the law of the New Covenant
is very different, and implies much more liberty.
It simply tells those who are God's sons, and
who therefore are begotten of his spirit, You may
do or say anything in harmony with love. Pure
love for God will lead not only to obedience to
his will, but to the study of his will, in his Word.
Pure love governing our conduct toward our
fellow-men and the lower animals will seldom
work to their injury. It will come more and
more under the guidance of the Lord's Word,
and thus we will be perfected in love. But from
the first it is a safe law: it is a "law of liberty,"
in that it requires us merely to act out, according
to our own judgments, that which we voluntarily
consecrate ourselves to do, our own wishes as
new creatures.

Since this New Covenant is made only with
those whose desires are changed, who no longer
love sin but are seeking escape from it as well as
from its penalty, who now love God and his
righteousness,— it would be manifestly improper
to give these "sons of God" the statement of
God's Law or will in the same form that it was
expressed to the house of "servants." The sons
are granted a law of liberty, the servants a law
of bondage. The servants were told what they
might and might not do; because they were servants,
not sons, not begotten of the Father's spirit;
hence they needed positive commands, restraints
and penalties. This is forcibly expressed by the
Apostle in his exposition of this very subject in
Galatians 3.

How strange you would think it if we were to
say, We feel it our duty to tell the readers of this
journal who are saints, that they should not
make or worship images, that they should not

blaspheme God's name, that they should not
steal from their neighbors, that they should not
murder their neighbors, nor slander them, nor
bear false witness against them. The intelligent
and consecrated reader would feel offended, and
that justly. He would say, The Editor has a
very low opinion of his readers, or he would not
so address them.

Just so it would be strange indeed if God or
Christ had given the Ten Commandments to the
Gospel Church as the basis of the New Covenant.
And the truly consecrated and spirit-of-love-begotten
ones, would have been justified in
questioning the wisdom and love of putting them
under an expression of the divine law so far below
their nature and wish and covenant as to be
almost an insult.

But the law of love, while it is a law of liberty
and an "easy yoke" to such as have the Lord's
spirit, is nevertheless a most searching law— discerning
scrutinizing, judging the very thoughts
and intents of our hearts— as well as our actions
and words. In that one word, Love, is expressed
the very essence of the divine law. Love to God
implies full obedience, full recognition of divine
character— wisdom, love, justice and power: full
harmony with and service of God, and the exercise
of those qualities of character in all our
thoughts, words and deeds.

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THE "LAW OF THE SPIRIT OF LIFE,
IN CHRIST JESUS."

This law of love to God and our fellowmen,
which we delight to obey to the extent of our
ability, not of compulsion, but of a willing
mind as partakers of the spirit of Christ, is the
only law with which we have to do. While it
entirely ignores the Mosaic Law, its "thou
shalt," and "thou shalt not," it really accomplishes
far more than the Mosaic Law; for, with
his heart ruled by love for God and man, who
would desire to dishonor God or to injure his
fellowman?

But as of the Mosaic Law it was true that its
utterances were only to those under it— Israelites
—for "whatsoever the Law saith it saith to
them who are under the law" (Rom. 3: 19),
so it is true of the Law of Love, the law of the
New Covenant: it speaks only to those who are
under it, and these are only the consecrated
believers in Christ. It is a law of liberty, in

that all who are under it are under it from
choice. They came under it voluntarily, and
may leave it when they please. In this it
differs greatly from the Law put upon fleshly
Israel as a nation, in which they had no individual
liberty or choice, being born under
bondage to that Law Covenant. Our Law is
the Royal Law; because the "little flock"
developed under this law of liberty and love is
the royal family— the divine family, selected
under their Lord and Head to be heirs of God,
joint heirs with Jesus Christ, partakers of the
divine nature.

Those now being selected as members for the
body of Christ, are only such as delight to do
God's will, sons of God and "brethren of
Christ," having this likeness to Christ. And
at the close of the Millennial age, when the rod
of iron shall have broken the proud hearts, and
shall have caused the stiff knees to bend in obedience,
and when the obstinate are cut off as
incorrigible, wilful sinners, then the law of love
and liberty will again be virtually in force over
all God's creatures. All who shall be permitted to
enter upon that grand age of perfection following
the Millennial reign of Christ will first have
been tested, and will have given abundant proof
that they delight to do God's will and that his
righteous law is continually their hearts' desire.

ALIVE WITHOUT THE LAW ONCE.

In his letter to the Romans (chapter 7), the
Apostle reasons to Jewish converts to Christianity;
"For," he says, "I speak to them that
know the Law."

He then represents the Law Covenant as a
husband, and Israelites bound by it as a wife to
a husband. He shows that as it would be a
sin for the woman to unite with another man
while her husband lives, so it would be wrong
for Israel to leave Moses and his Covenant of
the Law, and to unite with Christ and his
New Covenant of grace, unless released by
death;— either the death of the Law Covenant
or their death to the Law Covenant.

It is a common mistake to suppose the
Scriptures to teach that the Law Covenant
died, or was destroyed by our Lord. It still
lives; and all the children of Jacob are still
bound by it, unless they have died to it. Only
those who realize that they could not gain
everlasting life through their union with Moses
(the Law Covenant) are ready to abandon all

hope of saving their life by that union with
Moses, to become dead to all such expectations,
and to accept the death of Christ, the
ransom for Adam and all his race, as the basis
of a new hope of a new life. Hence, only
such Israelites as by faith reckoned themselves
hopelessly dead under the Law Covenant, and
as risen with Christ to a new life secured by
his sacrifice, and who in will are dead to sin,—
only such could be united to Christ as the new
husband, under his New Covenant. Thus, according
to the Apostle's reasoning, the thought
of blending the two covenants, and being
united to both Moses and Christ, was wholly
out of the question.— Compare Rom. 6:2.

The text, "Christ is the end [or fulfilment]
of the Law [Covenant] for righteousness to
everyone [under it] that believeth" (Rom. 10:4),
does not conflict with the above, because
only believers are specified. (Compare Rom. 3:31;
Gal. 2:19.) Eph. 2:15 should be read:
"Having abolished in his flesh the enmity of
the law of commandments contained in ordinances,"

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etc. Col. 2:13,14 refers to "quickened"
Jewish believers for whom the handwriting
of ordinances is blotted out. Verse 20
refers to the Gentile converts who had to become
dead to the "rudiments of the world,"
before entering the New Covenant, even as
the Jews must become dead to the rudiments
of their Law Covenant.

That the Law Covenant with Israel is still
binding upon that nation is further evident
from the fact that upon their national rejection
of Christ, they were nationally blinded
until the end of the Gospel age (Rom. 11:7,25),
and that God declares that he has "not
cast away his people" of that Covenant, but
that under that Covenant he will yet open
their eyes to see Christ as the only door of
hope, and that of a new life purchased with
his own. (Rom. 11:2,27,29; compare Deut. 30:1-9.)

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Meanwhile, we have the evidence
that their Covenant continues in force in the
fact that, as a nation, they have for centuries
been receiving the very "curses" specified
under their Covenant.— See Deut. 28:15-67.
Verses 49-53 describe the Roman siege, etc.;
verses 64-67 describe the condition of Israel
since. (Isa. 59:21.) As heretofore shown*, the

Lord in Leviticus (26:18-34-45) declared the
symbolical "seven times," 2520 years, of Israel's
subjection to the Gentiles; and their deliverance
— A.D. 1914. Thus their present experience
was foretold as a part of their covenant.

Rom. 7:6 is not out of harmony with
this explanation (that the Israelite who would
unite with Christ must die to his nation's
Covenant, and that the Law Covenant is not
yet dead); for, properly rendered, + it reads,
"But now we are delivered from the Law
[Covenant], being dead to that wherein we
were held; that we should serve in newness
of spirit [with our minds, our wills]," and not
[be required to serve] the very letter of the old,
Law Covenant, which has passed away.

What was defective in the old or Law Covenant?
Was it sinful or bad? No. How came
it, then, that under that Covenant we learned
so much about sin?

Because, previous to receiving the Law, Israelites
were like the remainder of the world-
dead in trespasses and sins; and, being already
under sentence of death, we were like the remainder,
unrecognized of God, and without
any special commands; and hence we could not
disobey or increase our sin by disobedience,
until the Law Covenant began to command us.

But, notwithstanding that death sentence
under which we and all the world rested, we
Israelites were "alive" before the Law Covenant
came, because God had promised our father
Abraham that somehow and at some time he
would bless his seed, and through it all the
families of earth. Thus, in God's promise to
Abraham, a future life was assured to us all,
before the Mosaic Covenant was made; but
just as soon as that Law Covenant went into
force, and required that we must obey its every
command, in order to secure life, that soon we
found that we could not absolutely control our
poor, fallen bodies, however much we willed to
do so with our minds. And, as sin developed,
we died— our hopes of life expired, because we
could not keep that Law Covenant. I speak
for, or as representing, our whole nation.
Thus we found that the Law Covenant, promising
life to the obedient, really sentenced us
to death, because we could not obey its
requirements.

Thus we acknowledge that the Law and the
Covenant were good in themselves, but not
helpful to us, because we were fallen beings.
But God intended that it should show us how
imperfect we really are. (Verse 13.) For the
Law is adapted to all who are in full harmony

with God's spirit— perfect beings— and this
we Israelites were not; we were and are by
nature carnal, depraved, even as others. And
if our hearts be right, we can and will admit
that we are unable to obey God's perfect law
and that perfection is not to be found in our
fallen flesh, even though in our mind we
approve God's law and would gladly obey it.
This is the wretched condition in which we
find ourselves (verse 24), wanting to obey
God's Law, and to have his favor and the everlasting
life promised to them that love and
obey him, and yet unable to do so because of

*See MILLENNIAL DAWN, VOL. II., pages 88-93.
+See marginal reading, Revised Version and Diaglott.

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our dead bodies— fallen and sentenced through
Adam's transgression. Oh! How can we get
release from this, our difficulty? We cannot
obey God's law, and God cannot give us an
imperfect Law to suit our fallen condition.
Oh, wretched hopeless condition!

But no, brethren, there is hope in Christ!
Not a hope of our fulfilling the Law Covenant
—no hope of doing those things commanded,
and living as a result; nor any hope of saving
anything out of the wreck of Adam's fall and
sentence. That must all be abandoned. We
Israelites must die under the Law Covenant,
as unsaved by it as we were before it was made,
as unsaved as the Gentiles who never had a
share in it. But as we realize ourselves dead
under the terms of the Law Covenant, we see
that Christ has died for Adam's sin, paid his
penalty and thus redeemed him and all— lost
through his disobedience— Jew and Gentile,
bond and free, male and female. And this
relieves us Jews, because Christ was a Jew,
"born under the Law" Covenant, that he
might redeem those who were under it. (Gal. 4:4,5.)
In consequence, therefore, God can
be just and accept all who serve his law in
their minds and wills, and whose only hindrance
from perfect obedience is the weakness
of the fallen flesh.

Thanks be unto God for this unspeakable
gift; a new life, purchased by the precious
blood. This we can obtain under the terms of
the New Covenant, even though we could
never justify the Adamic life by obedience to
any law that God could give.

SABBATH VIEWS OF THE REFORMERS.

We do not cite these as of authority on the
question, for the words of our Lord and the
apostles are the only authorities we recognize;
yet it is worthy of note that as the eyes of the
early reformers, Luther, Calvin and others,
opened to the truths of this Gospel dispensation
due in their day, they saw at once that
the Law Covenant was not given to the
Gospel Church. They saw what every casual
reader should observe, that the Apostle Paul
contrasts the righteousness or justification
which comes by faith in the real sacrifice,
Christ, with that which was reckoned to Israel
by reason of the blood of bulls and goats
(Heb. 10:1-10), and which needed to be renewed
yearly. The leaders in the Reformation
all recognized the difference between
Moses the prophet and Moses the law-giver,
maintaining that as law-giver his authority
extended only to Israel. They therefore denied
that the Ten Commandments were laws
for Christians, though they recognized them
as valuable indications or interpretations of
principles, to all time and to all people.

Said Luther: "The Ten Commandments
do not apply to us, Gentiles and Christians,
but only to the Jews. If a preacher wishes to
force you back to Moses, ask him if you were
brought by Moses out of Egypt."

Calvin was no less explicit. He declared that
"the Sabbath is abrogated," and denied "that
the moral part of it, that is, the observance of
one day in seven, still remains;" while he
added, "It is still customary among us to assemble
on stated days for hearing the Word,
breaking the mystic bread and for public
prayers; and also to allow servants and
laborers a remission from their labor."

Justification by faith, and not by the observance
of either Mosaic Laws or Roman
Catholic fasts or penances, was the plea upon
which the Reformation was started.

"KEEP MY COMMANDMENTS."

"If ye love me, keep my Commandments."--
John 14:15.

When the young man came to our Lord,
saying, "Good Master, what good thing shall

I do, thai I may have eternal life?" our Lord
replied, "If thou wilt enter into life, keep the
Commandments," and then enumerated the
ten commandments of the Law. Our Lord
could not and did not ignore the Law Covenant,
neither in his own conduct nor in his
teaching; but, on the contrary, he testified
that not one jot or tittle of the Law could fail
or be ignored until all be accomplished, and
therefore any one violating or teaching others
to violate one of the least of them, would (if
he got into the Kingdom at all, Matt. 5:20)
be of a lower grade; and whoever would
practice and teach those commandments would
be great in the Kingdom. Our Lord himself
was the only being under that Law Covenant
who ever kept or taught it perfectly and He

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is the greatest in the Kingdom: he inherited
all of its blessings and promises.— Matt. 5:19.

Our Lord knew that neither the young man
who inquired, nor any of the fallen race, could
keep those commandments. He therefore
said, If thou desirest life, do this,— and then,
in view of his soon fulfilment of the Law
Covenant, and the subsequent divine acceptance
of truly consecrated ones under the New
Covenant, at Pentecost, he added: "Come,
follow me." Had the young man obeyed, he
would have been one of those accepted of the
Father at Pentecost, an heir of life under the
New Covenant and its law of love and liberty.

But while our Master was obeying and fulfilling
the commandments of the Jewish Law
Covenant, he was giving "a New Commandment,"
not to the world, but to his followers,
the letter, substance and spirit of which was
LOVE. In various ways he illustrated and
amplified this, his one command, which thus
was made to summarize all his commandments
—in honor to give each other preference, to
forgive one another until seventy times seven
times, to follow his example in sacrificing their
lives for each other's and the truth's sakes, to
love even their enemies and feed them if
hungry, to pray for even those who persecuted
them. To obey all these commands was the
requirement of the new command, Love, which
was the substance also of all the commandments
given to Israel.

Of these commands of our Lord, and not of
the Ten Commandments of Israel's Law Covenant,
does the Apostle John speak, saying:—

"Blessed are they that do his commandments."

--Rev. 22:14.

"And hereby we do know that we have
known him: if we keep his commandments."
--1 John 2:3.

"Whatsoever we ask we receive of him, because
we keep his commandments and do those
things that are pleasing in his sight. [The
Jewish Law cannot here be referred to, because,

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"By the deeds of the Law [Covenant]
shall no flesh be justified in his sight." And
so we read in the next verse following, that
the commands which we keep are not those
given at Sinai, but "This is his Commandment
[to us, under the New Covenant], that
we should believe on the name of his Son, Jesus
Christ, and love one another, as he gave us
commandment. And he that keepeth his
commandments dwelleth in him, and he in
him; and hereby we know that he abideth in
us, by the Spirit which he hath given us."

These commandments, under which we are
placed, are not grievous and impossible to
obey as were those of the Jewish Law Covenant
to those under it; for Christ's yoke is
easy, and his burden is light, to all who have
his Spirit; and "if any man have not the spirit
of Christ, he is none of his."

The fact, however, that we are not under the
Jewish Law Covenant, and not dependent on
it for life, but are hoping for life as a favor,
or gift from God (through him who fulfilled
the Law Covenant and canceled all claims
against all who come into him, both Jews and
Gentiles), does not hinder God's free children,
justified through faith in Christ's redemption,
and not by the Law, from using the Jewish
Law and every other expression, fact, figure
and type, at their command, whether from
nature or Scripture, in determining what would
be acceptable and pleasing to their Heavenly
Father. Thus, for instance, Paul, who repudiated
over and over again the dominion of
the Law Covenant over any in Christ, quotes
one of the Commandments as an evidence to
Christian parents of what God's will is with
reference to their government of their children.
(Eph. 6:1-4.) But mark that he does not in
any wise present it to them as a command.
It never was a command to parents, but to
children. The Apostle's admonition is to parents
concerning their conduct towards their
children. Nor does the Apostle intimate
justification as a reward; for he writes to those

children who are already justified, not by deeds
of obedience to the Law Covenant, but by faith
in their Redeemer,— "Children obey your
parents in the Lord."

OBJECTIONS OF SEVENTH-DAY ADVENTISTS
ANSWERED.

The following claims made by Seventh-day
Adventists we consider worthy of notice and
reply:—

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(1). The Sabbath-day was observed before
the Law was given at Sinai.— Exod. 16:23-30.

Answer. Yes; but the Law Covenant was
really in force from the time Israel left Egypt.
The Passover was a prominent feature of the
Law, and it was instituted the night before their
exodus began. Moses had already been appointed
of God, and, as we have seen, God's
dealings were only with him, as the typical father
or representative of that nation. In accepting
and obeying Moses, Israel had already made
the covenant to obey the laws he would give.
The demonstration at Sinai was a formal ratification
and acknowledgment of their covenant.

The Sabbath-day was instituted about two
weeks before the formal giving of the Law on
tables of stone at Sinai; viz., at the giving of
the manna in the wilderness— a most favorable
opportunity for giving them an object lesson in
the double supply of manna on the sixth day,
and none on the seventh. (Exod. 16:22-30.)
It was inaugurated as a memorial of their deliverance
from Egyptian bondage, in which they
had no rest from their task-masters. This is
clearly stated in Deut. 5:15— "Remember that
thou wast a servant in the land of Egypt, and
that the Lord thy God brought thee out thence
through a mighty hand and a stretched-out arm;
therefore, the Lord thy God commanded thee to
keep the Sabbath day." The Law Covenant is
continually referred to as dating from that time
—"When I took them by the hand to lead them
out of the land of Egypt. "-Heb. 8:9; Jer. 31:32;
Ezek. 20:5,6,12,20.

(2). God ordained the Sabbath at creation
(Gen. 2:2,3; Exod. 20: 1 1), and evidently
it was observed all along, and was merely repeated
and enforced in the Law given by Moses.

Answer. This is a mistake. The account
does say that God rested upon the seventh

creative day, but not one word is said about
the seventh day having been commanded or
ordained, until it was given to Israel. On the
contrary, there is no mention made of the
Sabbath during the entire period of two thousand
years preceding Israel's exodus from Egypt,
and then we are told, as above quoted, that it
was ordained for that nation and as a memorial
of their deliverance.

From the entire account it is evident that it
was something new to the Israelites. Its explanation
to them (Exod. 16:20-30), as well
as Moses' uncertainty in the case of the first
transgression of this law (Num. 15:32-36),
proves that it was new, that it had not been previously
known among them or their fathers.

We should remember, too, that the account in
Genesis was written by Moses, and that he very
appropriately called attention to the fact that
the seventh-day Sabbath commanded in his law
was not without a precedent.

But while God's resting on the seventh day
of his week was properly noticed as a precedent
for Israel's observance of a seventh-day Sabbath,
it does not at all follow that God's rest-day
was a twenty-four hour day; nor that God
rested in the same manner that the Israelites
were commanded to rest.

The Apostle (Heb. 4:3,4,9-1 1) explains
that Israel did not enter into the real rest or
Sabbath,— although they zealously observed
the seventh day. He says that the reason was,
that they did not exercise the faith by which
alone the real rest can be enjoyed. "We that
believe do enter into rest [and thus have a perpetual
Sabbath]." "For he that is entered into
his rest [the rest of heart, in faith, given by
Christ], he also hath ceased from his own works
[from attempting self-justifying works], as God
did from his [works— i.e., as God left the work
of redemption and recovery for Christ to do,
so we also accept Christ's finished work, and
rest in faith therein, with all the obedience
possible]." Those who trust in the Law Covenant
or who blend its requirements with those
of the New Covenant cannot fully enjoy this
rest, which is for the New Covenant keepers only.

God's rest day, instead of being a twenty-four-hour
day, is a day seven thousand years
long. It began as soon as sin brought God's
curse upon Adam. Instead of undertaking
Adam's recovery out of sin and death, God
rested from any further works on behalf of man
and earth, and let things take their natural
course, purposing in himself that Christ should
have full charge of man's redemption and restitution.

God gave promises and types and

shadows in the Law, but he did not work toward

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man's recovery. The first work for man's recovery
was the ransom paid by our Lord Jesus
for Adam and his race.

The Heavenly Father has therefore already
rested six thousand years; and he will similarly
rest during the Millennium of Christ's reign,—
until its very close, when Christ shall deliver
up the Kingdom to God, even the Father.*

(3). The Command to keep the Sabbath is
associated with nine moral precepts which are
binding upon all men for all time.

Answer. We have already shown that God
had a law before the giving of the Ten Commandments
to Moses and Israel; that it was
graven in man's nature in Adam; and that it
was a perfect expression of the mind of God on
all questions of obligation to God and to man,
—much more so than that written upon the
tables of stone. Hence, the moral precepts of
the Decalogue, a secondary statement of the
divine law, are not to be ranked as the only
moral standard, nor the superior one, when we
know that a new standard was chosen for the
New Covenant and remember that the original
standard is promised for the future.— Jer. 31:31.

The fourth of the Ten Commandments is
not at first seen to have any parallel in the law
of Love, the law or standard of the New Covenant.
It enjoins a rest every seventh day.
However, its parallel in the law of the New
Covenant is brought to our attention by the
Apostle's words in Hebrews 4:1-1 1. The
word Sabbath signifies rest; and the Apostle
here teaches that our rest by faith in Christ,
our realization that we are "accepted in the
Beloved," is the refreshing antitype of the
literal rest-day commanded to Israel under
their Law Covenant. Seven is the symbol for
completeness, and hence the seventh day foreshadowed
the more desirable and complete rest
of the true Israel of God. And only those who
thus rest by faith in Christ can continue under
the blessed provisions of the New Covenant;
for it is specially a covenant based upon faith,
and "without faith it is impossible to please
God;" and the true faith cannot be exercised
without rest of heart, the true Sabbath-keeping.

The poor Jew never could experience such a
rest, but on the contrary had such experiences
as the Apostle describes when personating them,
"O wretched man that I am! who shall deliver

*Thus we find the key to the period of creation; for if
the seventh day be a period of seven thousand years, as
we think we have proved, then each of the preceding
days were doubtless of similar length. This period
agrees well with the results of scientific research, and
gives ample time for the gradual development of vegetable
and animal life up to the time of man's creation;
and at some other time we purpose showing the full agreement
of the account of creation given in Genesis with the
record of the rocks,— Geology.

Thus considered, the period from the beginning of the
ordering of creation on the Earth down to the surrender
of it perfect to the Father, at the close of the Millennium,
is a period of seven times seven thousand years, or a total
of forty-nine thousand years; and the grand epoch then to
begin will be the fiftieth thousand, or a great Jubilee, on
a grand scale,— not the Jubilee of Israel, nor the Jubilee
of general restitution, but the Jubilee of Earth.

R1732: page 358

me?" The nearest approach to the real rest
of heart was the typical one given them in the
Fourth Commandment of their Law Covenant.

(4). There were two laws given to Israel,
a ceremonial and a moral law; and it was the
former only that was done away by Christ,
while the moral law remains.

Answer. There is no Scriptural authority
for such a division. On the contrary, there
was but one law,— its ceremonial features providing
typically for the cleansing away of sins
resulting from the violation of its moral precepts.
If it could be seen as the Covenant mediated by
Moses, it would be evident that all of its parts
must stand or fall together. But after comparing
Exod. 34:28; Deut. 4:13,14; and Heb. 8:6-8,
there should be no question on the part
of any one that the Ten Commandments were a
part of the Covenant which was supplanted by
the New Covenant sealed with the blood [death]
of Christ, its mediator.

When the Apostles wrote to the new Gentile
converts respecting the Law— determined not
to put upon them the yoke of the Law which
they as Jews had been unable to keep— and contradicting
certain teachers who had said that
they "must be circumcised and keep the Law,"
James remarked incidentally that the law of
Moses to which they referred was that "read in
the synagogue every Sabbath day."--
Acts 15:9-11,24,28,29,19-21.

(5). We Seventh-day keepers claim that God's

commands are, that we labor six days and rest
on the seventh; and many of us have gone to
prison because of our conviction that it is our
duty to labor on the first day and on all days except
the seventh. And we believe that the time

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is coming when the keeping of Sunday will be a
yet more severe test, and bring further suffering
upon us.

Answer. We have nothing to do with the
making of the social laws which prohibit labor
on the first day of the week; but we obey them
as civil laws, as commanded in the Scriptures
(Rom. 13:1-7; 1 Pet. 2:13); and we find it to
be to our profit as well as to our pleasure. We
sincerely sympathize with the poor people who
are deluded by such an argument, and suffer
therefor; and we admire their willingness to suffer
for what they consider to be the truth. But
they are mistaken. The laws of this land do not
compel any man to violate his conscience by
working on the seventh day or any other day.

And it is not sound reasoning to claim that
a man must labor during the other six days. If
so, are those days of twenty-four hours, or of
how many hours? In such a case, for a man to be
sick, or to go on a journey or on a visit, would
be to violate the Law, and fall under its curse.
What nonsense! False reasoning has surely blinded
whoever cannot see that the Fourth Commandment
of Moses' Law means, "[Within] six
days shalt thou labor and do all thy work!"

As for future persecution on these lines, it is
probable; not because of any opposition to
Seventh-day-keeping but because, according to
the Scriptures, there will ere long be a federation
or union of religious systems which, giving increased
prestige and honor, will make the
demands of popular religionists more arrogant
—supposedly in the interest of peace and the
cause of Christ.

(6). We Seventh Day Adventists claim, that
as the Mosaic Covenant had a tabernacle, with
a holy place in which the high priest offered for
the sins of the people during the entire year,
and a Most Holy in which he finished that work
on the last day of the year, so there is a Holy
and Most Holy in Heaven; and that Christ has
officiated for the sins of his people in the Holy
during the Gospel age, and will for a short time
before its close officiate in the Most Holy.
This we understand to be the "cleansing of the
Sanctuary." We consequently used to teach
that all probation ended about 1845, when

Christ (we believe) went from the Holy into
the Most Holy. We hold, therefore, that the
judgment is all over, and that naught remains
except for Christ to come forth and receive us
Seventh Day Adventists, and to destroy all the
remainder of mankind.

We hold, too, that we Seventh Day Adventists
are fulfilling the "Third Angel's Message" of
Rev. 14:9-12. In the expression, "Fear God
and keep his commandments," we place the
stress upon the Fourth Commandment.

Answer. You err respecting the antitypes
of the Jewish Atonement Day and Tabernacle.
The antitypical Holy and Most Holy are "heavenly,"
in the sense of being higher (such is the
meaning of the word heavenly). In Israel's typical
service these were places: in the antitype
they are conditions. All of the antitypical or
"royal priesthood" have access to the Holy
condition as soon as they consecrate themselves
or present their bodies living sacrifices to God's
service. (Heb. 9:6.) They at once have access
to the antitypical "shewbread" (Lev. 24:9),
"meat to eat that the world knoweth not of."
They at once have the light of divine revelation,
represented by the "golden candlestick," which
the natural man perceiveth not. (1 Cor. 2:5,7,9-12.)
They at once have access to the
Incense Altar, and their prayers and services are
acceptable to God through Christ as sweet incense.
Thus the first apartment of the Tabernacle
represents the present condition of the
Church while still in the flesh. Thus we are
now blest with Christ Jesus "in heavenly
places [higher conditions]."— Eph. 1:3.

But the vail (death) still separates between us
and the perfect spiritual condition— the divine
nature into which Christ has entered, and into
which he has promised to conduct all his faithful
joint-sacrificers and joint-heirs at the close
of the Antitypical Day of Atonement.

You err also in supposing that Israel's typical
Day of Atonement was at the end of the year,
to atone for past sins. It was, on the contrary,
for the nation, and at the beginning of their
year, to make atonement for the whole nation
and to bring the whole nation into God's favor
for the year following it. And the thank-offerings,
peace-offerings and trespass-offerings,
offered by individuals during the year following,
were acceptable upon the basis of that Atonement
Day offering. At the close of the year,
for which the Atonement Day sacrifices applied,
the people were again as defiled as the residue
of Adam's race, and required a new Day of
Atonement as a basis for another year's acceptance

with God as a typically justified nation.

You err also in supposing that the coming
out of the Great High Priest at the close of the
Day of Atonement will be for the blessing of
seventh-day keepers. He comes out to bless,
first, the "royal priesthood"— they that have
made a covenant with him by sacrifice. (Psa. 50:5.)
"They shall be mine, saith the Lord,
in that day when I make up my jewels."
(Mai. 3:17.) But, as in the type, not priests
only were blessed, but "all the people," so in
the antitype all the families of the earth shall
be blessed at the revelation of Christ Jesus, when
he shall come to be "glorified in his saints, and

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to be admired in all them that believe in that
[Millennial] day" (2 Thes. 1:10.) The sacrifices
and offerings subsequent to the typical
Day of Atonement will find their antitypes in
the Millennial age, when all those who desire
fellowship with God will come to him through
the Royal Priesthood, who will offer their
sacrifices for them.*

You are in serious error, also, respecting the
Cleansing of the Sanctuary; but for our view
of this subject we must refer you to MILLENNIAL
DAWN, Vol. III., Chap. 4.

As to the Third Angel's message: Suppose
we were to admit your claim, that you are fulfilling
Rev. 14:9-12. That would prove nothing as
to the truth or untruth of your message. The
Book of Revelation is a symbolic prophecy,—
a history written in advance. What is occurring
and what will occur are faithfully related
—often without comment;— just as the old
Testament prophecies relate evil things as well
as good things, and often without comment.
For instance, Daniel 7:8 tells about the Papal
horn "speaking great things," but does not say
whether they are great truths or great untruths.
So, too, in Revelation, Papacy is described and
its language quoted without adverse criticism.

(7). Christ said that he came not to destroy
the Law and the prophets, but to fulfil them.—
Matt. 5:17.

Answer. Yes, that is just what we hold: he
fulfilled the Law Covenant— met all of its requirements,
and obtained its reward, Life.
That fulfilled it, for that was the end for which
it was intended and given.

(8). Christ said, "The Sabbath was made
for man, and not man for the Sabbath." (Mark 2:27.)
We understand this to mean that the
Sabbath was made for all mankind.

Answer. Your inference is not reasonable.
If the Sabbath were meant for all mankind, the
fact should and would have been clearly stated
to all mankind. But the facts are that it was
commanded only of one nation, and that Christ
and the Apostles did not so command. In this
text our Lord is showing to the Jews, to whom
the command was given, that they were putting
an extreme construction upon the command
when they refused to do good on that day— to
a fellow creature, as well as to an ox or an ass.
The Sabbath was intended for the blessing of
the men who were commanded to keep it: they
were not created nor called as a nation simply
to serve the day.

(9). In Isa. 66:23, the Sabbath is mentioned
in connection with the new heavens and new
earth— which to us means that it will be a perpetual
institution— throughout eternity.

Answer. It is possible that in the beginning
of the Millennial age the Lord's dealing with the
world of mankind, then in process of restitution
and trial, will resemble his dealing with the house

*For a fuller treatment of this subject see Tabernacle
Shadows of Better Sacrifices— 104 pages, leatherette,
10 cents.

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of servants— Israel. He may restore laws respecting
the Sabbath and various festivals, and
even sacrifices, to teach the world by these as
object lessons. Some scriptures seem so to hint.
(Jer. 33:18; Ezek. 46:19-24; 47:12; 48:10,11.)
We must remember that the liberty of
sons of God, now granted to us, is in view of our
being spirit-begotten, new creatures. However,
we may be assured that the Law Covenant will
never be placed over the world as it was over
typical Israel; for it made nothing perfect; and
righteousness could not come by the Law Covenant
to others any more than to Israel. The
New Covenant will remain open all through the
Millennial age, for all who desire to flee from sin
and to return to full harmony with God. But
by that time, the "seed" of Abraham having
been completed, none will then have the privilege
to become joint-heirs of that promise, but
can come under the blessings which will flow
from that Seed.

The expression, from new moon to new moon,
and from Sabbath to Sabbath, to a Jew would
merely mean, from month to month, and from

week to week; and would not of necessity relate
to any special observance of the days.

The Seventh-day Adventists are surely doing
a world-wide work, and, whether right or
wrong, might not improperly be mentioned in
the prophecy of Revelation. It does seem, however,
rather preposterous to claim that their
advocacy of the Fourth Commandment of
Israel's Decalogue constitutes them alone the
champions of God's commandments and the
faith of Jesus. God's commandment to the
Gospel Church of the New Covenant is, "This
is my beloved Son. Hear ye him!" And neither
he nor any whom he sent forth as his special ambassadors
and representatives ever said one word
in favor of the observance of the seventh day.

(10). The Roman Catholic Church claims to
have originated Sunday keeping, admits that
there is no authority for it in the Scriptures, and
claims its right to make the change.

Answer. The Church of Rome is quick to
turn any point to her own favor; and this is
one which furnishes a specially good opportunity.
It is nothing to admit that Sunday
is not commanded in the New Testament (but
neither is the seventh-day Sabbath), and it
furnishes an excellent chance to emphasize
Roman Catholic doctrine,— that tradition is
equally authoritative with God's Word.

R1733: page 361

But this boast that Papacy changed the
seventh-day Sabbath to the first-day Sunday
amounts to nothing. Where is the proof of it?
Nowhere. The facts are that the New Covenant
provides no day for rest, but a rest for
every day; and the early Church met on either
or both days according to convenience or advantage.
The custom of meeting on the first
day came down and gradually crystallized into
a habit, and, later, a supposed duty. But Papacy
cannot point back to any date and show by the
decisions of any Council that she changed the
Jewish Sabbath into the Christian Sunday.

A Catechism, entitled "The Catholic Christian
Instructed," in answer to the question,
"What are the days which the Church commands
to be kept holy?" says, "(I). The Sunday,
or our Lord's day, which we observe, by
Apostolic tradition, instead of the Sabbath."
Thus Romanists do not claim to have changed
the day.

(II). The name Sunday is heathenish, and
doubtless at one time marked a day on which
the Sun was worshiped; consequently the day

should not be recognized nor the name used.
Answer. Some great infidel may have been
named Robert or Thomas, but this would not
make an infidel of you if you had been given
his name. So the propriety of worshiping God
on the first day of the week or on any other
day is not governed by its common or general
name. We have no special choice of name—
Lord's-day, Sabbath or Sunday would any of
them serve our purpose, and we could worship
God in spirit and in truth on that day as well
under one name as another. Sabbath is a good
name, and reminds us of our rest by faith in
Christ's sacrifice and New Covenant. Lord's-day
is also good, and reminds us that the first
day of the week marks the greatest token of
divine favor ever manifested— the resurrection
of our Lord. Sunday reminds us of the Sun
of Righteousness— our resurrected Lord, and
all the blessings present and prospective that
we and the whole world may anticipate through
him. If the heart be right, any of these
names will become fragrant with precious
memories of God's grace through Christ.

THE SUM OF THE MATTER.

We group below the foregoing conclusions.

(1). The word Sabbath-day signifies
rest-day.

(2). Any rest-day might therefore with
propriety be called a Sabbath-day. Indeed,
this was a custom with the Jews. All of their
feast-days they called rest-days or Sabbaths—
as, for instance, the first and last days of the
Passover were called Sabbaths, no matter upon
what day of the week they occurred.

(3). The Sabbath-day commanded in the
two tables of stone, delivered by God to
Israel by the hand of Moses at Mt. Sinai, was
the seventh day of the week, not the first day;
nor was it merely one day in seven; this
was particularly indicated by the extra supply
of manna on the sixth day.

(4). While any day of the week would have
suited equally well, so far as Israel was concerned,
God evidently had a choice. The
seventh day, chosen by him, was evidently
typical, as were all of God's arrangements for
and with that typical people. We understand
that it typified the rest experienced by spiritual
Israel, and referred to by the Apostle in
Hebrews 4:9.

(5). The fourth commandment was as

binding as the others of the Decalogue, and
hence if the others continue in force against
fleshly Israel, to whom they all were given, so
does this one. But neither the fourth nor any
other of the ten commandments was ever given
to, or made a law for, any other nation than
Israel. None could come under its provisions
except by becoming Israelites, and practicing
circumcision.

(6). The Decalogue was the foundation of
the covenant between God and Israel, called
the Law Covenant.— Deut. 4:13.

(7). Since the death of Christ the arrangement
between God and those whom he acknowledges
as his children is called the New
Covenant— sealed or made of force by Christ's
death,— by the precious blood of Christ. Its
provisions or benefits are not for one race or
family of mankind merely, but are open for
all people,— through faith in Christ.

The Jews, and, for that matter, some among
the Gentiles also, who sought communion and
fellowship with God, were continually striving
to do something which would atone for their
sins and open communion and harmony with
God; but the most earnest were "weary and
heavy laden" and almost discouraged with
their failure. It is to such that our Lord addressed
himself, saying, "Come unto me, and
I will give you rest."— Matt. 11:28.

(8). As the Law Covenant had the Ten
Commandments for its foundation, so the
New Covenant has a new law for its foundation
—the law of Love. "A new commandment
give I unto you, that ye love one
another." The new command was not one
added to the ten of the old Covenant,— not
an eleventh,— but was instead of the ten of
the Law Covenant, and much more comprehensive.

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Love is the only command of the New
Covenant, and bears only upon those who
have accepted the New Covenant. The
world in general has nothing to do with the
New Covenant, its privileges, its blessings
and its law, even as it had nothing to do with
the Law Covenant and its decalogue, etc.
Only those under the Law Covenant were
bound by it or helped by it; and only those
under the New Covenant are recognized by it.

(9). The people of the world in general
are not recognized by God; they are called
"the children of this world," "children of the
devil," "children of wrath," etc.; and we are

told that they have not "escaped the condemnation
that is upon the world," through "one
man's disobedience," that they cannot escape
except through the provisions of the New
Covenant, and that hence "the whole world
[God's covenanted people being exceptions]
lieth in that wicked one."

The world once had a law from God, but
they have lost it, or most of it, and are now
strangers and foreigners unrecognized by God.
(Rom. 1:21; Eph. 2:19.) The original law
was not written upon tables of stone, but was
incorporated in man's very character, so that
when perfect in God's image, he knew right
and wrong instinctively— his conscience was a
safe and accurate guide. But six thousand
years of degradation, as slaves of Sin and
Death under Satan, have almost effaced that
original law from man's heart— have warped
his judgment and conscience, and made his will
the plaything of his animal propensities and
hopes and fears.

Provision was made that these might, if
they chose, become Israelites, and by circumcision
and the observance of the Law Covenant
be joint-heirs with Israel to all the favors and
typical privileges granted to that nation.
But they were not under either the blessings
or the curses of that Covenant unless they
voluntarily accepted it. So now, under the New
Covenant, arrangement is made for the world
to come in under its provisions— under its
justification or forgiveness of sins, and under
its law of love. But only those who have put
themselves under it are sharers of either its
blessings or its responsibilities.

But there was no provision made for any
Sabbath-day under the New Covenant— every
day was to be a Sabbath or day of faith-rest
in Christ, to all under the New Covenant, and
to no others. And the Apostle was careful to
guard the early Church against the esteem of

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one day above another as more holy. (Rom. 14:5-8.)
Our Lord's ministry was under the
Law Covenant, and hence he observed the
seventh-day Sabbath even while he assured
the people that he was "Lord also of the
Sabbath-day." But neither he nor any of the
Apostles ever commanded or even suggested
the observance of any special day as a Sabbath.
And one of these Apostles declared that he
had "not shunned to declare the whole counsel
of God;"— thus proving that the observance

of a Sabbath day was no part of

God's counsel to sons of the New Covenant.

(10). There was no authorization of a
change from the seventh day to the first day
as a Sabbath or rest day. The early Church
was composed chiefly of those who had been
God's servants under the typical Law Covenant,
and it required time for them to appreciate
the fact that the Law Covenant had
ended and a New Covenant had been introduced;
and they were warned frequently
by the Apostles against Judaizing tendencies
and teachers, and a tendency to mix the New
Covenant and its law of love and liberty with
the Law of the old Covenant. Naturally,
they still observed the seventh day from
custom and convenience, and because in
Palestine it was the civil law, and also because
on that day they could most successfully reach
with the Gospel of Christ the most hopeful
class of hearers.

Our Lord's resurrection on the first day of
the week, and his subsequent showing of himself
to them upon that day, seems to have
started in the early Church the custom of
meeting together on every first day, and having
a simple meal, and recounting with prayer
and praise the Lord's mercies, and remembering
their risen Redeemer and how his words
burned in their hearts when first on that day
he had explained to them redemption through
his blood, how it was necessary for Christ to
die and to rise, etc.

(11). This pleasant custom grew upon the
Church, but without any law, for the Apostles
assured them that there is no law but love to
them that are in Christ Jesus. It was
merely a privilege which they prized and used
profitably. It was not until centuries had
passed, and Papacy had arisen with the false
idea that its mission was to convert the world,
by force, if necessary, that laws were made
respecting the first day of the week as the
Lord's day or Sunday. Having gathered into
the Church multitudes of "tares," who did
not appreciate the liberty or the love of the
New Covenant, and who really were as much
as ever "children of the devil," some laws or
regulations were made for their restraint.

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(12). The New Covenant law controls only
"believers"— "the faithful in Christ Jesus"—
and leaves these entirely free to do or observe
whatever love might dictate; for it is lawful to

do good— to do anything that godly love would
dictate or approve— on any day; and it is improper
to violate the dictates of love upon any
day.

Mankind has laws upon the subject, however,
and it is God's command to his people that
they be subject to civil rulers in all matters
not in violation of their consciences respecting
his wishes. On whatever day or however
frequently the civil law commands rest from
secular labor, it becomes our duty to obey.
We can rejoice that we are at liberty to worship
how and whom we please, and should
gladly use every opportunity wisely, nor forsaking
the assembling of ourselves for spiritual
refreshment. We are glad, too, and thankful
that the day specially set aside as a Sabbath
by civil governments is the very one of all
others that we prefer, because it memorializes
the beginning of the new order of things,—
begun by the resurrection of our dear Redeemer.
Hence, in outward conduct we conform
to the laws of men on the subject, while
in our hearts, having fullest freedom toward
God, we delight to use the first day of the
week specially to his pleasement and praise,
in doing good to others, particularly to the
household of faith.

"STAND FAST IN THE LIBERTY."

We that are strong ought to bear the infirmities of the
weak, and not to please ourselves.— Rom. 15:1.

Our liberty in Christ, under the terms of
the New Covenant, must take care that others
are not injured by our use of liberty; for this
would be condemned by our law of Love. The
Apostle clearly emphasizes this in his letter to
the Romans.-Chap. 14:1 to 15:7.

He there points out that all are not alike
strong in the faith. Some, weak in the faith,
can see that Christ is our Redeemer, but cannot
as yet realize the liberty we have in Christ;
for one realizes his liberty to eat whatever
agrees with him, while another one, who is
weak (in bondage), eats vegetables only, lest
he should violate some law under which he
thinks himself. Each should learn to grant
the other full liberty of conscience: the stronger
should not despise the weaker, nor should the
weaker judge others by himself. It should be
sufficient to know that God accepts even the
weakest ones. So it is also with reference to

the observance of days: One man esteems
one day above another, while another esteems
all days alike. Let each carry out fully the
conviction of his own mind.

The Apostle does not here teach, as so many
suppose from the common translation, that
each should make up his mind and stick to
it, whether right or wrong; nor does he teach
that one is as right as the other. On the
contrary, he urges growth into the full liberty
of Christ, but counsels patience and consideration
on the part of the stronger for the weaker.
He approves the stronger, and plainly states
that the brother who thinks himself under a
bondage regarding meat, or Sabbath days, fast
days, etc., is the weak brother. But he urges
that if such a weak brother observes such a
bondage, not as an attempt to "keep the Law"
and to justify himself before God, ignoring
Christ's redemption sacrifice, but because he
thinks that our Redeemer wishes him to be
bound by such ordinances, then the stronger
ones should not rail at, or make light of, his
conscientious weakness, but rather receive him
fully as a brother, trusting that discipline and
experience and growth in grace and knowledge
will gradually bring him to the liberty which
others reach more quickly.

And those strong ones who enter fully into
the spirit of the Apostle's remark, "It is
good neither to eat flesh, nor to drink wine,
nor anything whereby thy brother stumbleth,
or is offended, or is made weak," and deny
themselves what their own consciences permit,
have the greater blessing. They can realize
in an additional degree that they are following
in the Master's steps; for "Even Christ
pleased not himself."— Rom. 14:21; 15:2,3.

For if the stronger brethren by sarcasm and
influence were to force the weaker ones to use
a liberty they did not realize, it would be
forcing them into sin; for any violation of
conscience is sin. (Rom. 14:23.) Therefore
the weaker brethren should be left to the liberty
of their consciences. They should be received
as brethren, the influences of love and
truth alone being brought to bear upon them,
in the hope of gradually educating them to
an appreciation of their full privileges as free
men in Christ. Thus the body may be full of
charity and unity, each one carrying out the
convictions of his own mind as to the Lord's
will, and each seeking to grow in grace and
knowledge, out of childhood's weakness into
manhood's strength, as rapidly as possible;
being developed as he feeds upon God's Word.

The Apostle again refers specially to the
observance of days as a sign of weakness, childishness
and lack of development, saying (Gal. 4:10,11):

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"Ye observe days, and months,
and times, and years. I am anxious on your
behalf, lest my labor for you has been in vain."
He here addresses those who had once known
the liberty of the sons of God, but who were
now getting into bondage through false teaching.
He recognized by these weaknesses for
the things commanded by the Law Covenant,
an evidence that they were not growing into
the liberty of sons of God, but going backward
toward the servant condition (see verses 6-9;
19-31); and he was even fearful that
this weakness and failure to maintain the
liberty of sonship, and this subservience to the
Law Covenant might lead them to reject the
true gospel, that Christ gave himself for our
sins, and accept as a gospel a hopeless substitute
—that Christ would save them if they kept
the Law.-Gal. 1:4-8; 5:2.

In Col. 2:14-17, the Apostle declares the
same truth with reference to the liberty of all
who are in Christ, in respect to the Law:
especially singling out the festivals, new moons
and Sabbaths. He pointedly declares (verse 13)
that those believers who had been Gentiles
were pardoned fully and freely from all
condemnation, while concerning those who
had been Jews he says (verse 14), Christ blotted
out the written Law which was against us
[believing Israelites], removed it from our way,
nailing it to his cross; having stripped away
from the original [law] and its authorities [all
obscurities], he made a public illustration of
them [in his life of obedience to them], triumphing
over them by it [in obedience even
unto death, even the death of the cross].
"Therefore," reasons the apostle, because
our Lord has made both you Gentiles and us
Jews free, "permit no man to judge you in meat
or drink, or in respect to a holyday, or of the
new moon, or of the Sabbaths, which are shadows
of future things, the substance [or antitypes]
of which appertain to the Anointed
[Head and Body]."

Glorious is the liberty of the sons of
God! Let us stand fast in it ! And let us
enjoy to the full our rest of faith; for we can
rest (enjoy Sabbath) whether the world
has a Sabbath or not: whether any day
or no day is commanded by human law, our

rest abides. It lasts seven days in each week
and twenty-four hours in each day, and is not
broken by physical labor, nor is it dependent

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on physical ease. It is a deep and lasting rest,
and can be broken only by doubt— by a rejection
of the basis on which it must abide, the
ransom,— or by living after the flesh, and
thus disturbing conscience and our relationship
toward God.

How blessed is the state of all in Christ, as
mature sons of God under favor, not servants
nor infants under Laws! (John 15:15; Rom. 8: 15;
Gal. 4:1-6.) How blessed to us is the
true rest of faith in Christ's finished work,
which rest neither the world nor the Law
could give, and which, from us that are free,
they cannot take away. We realize that Israel's
Sabbath (not only their weekly Sabbath,
but also their yearly Sabbath and their Jubilee*)
was as far inferior to the real as was their Passover
inferior to our Passover, and their sacrifices to
our sacrifices, and their altar and candle-stick
and table of shew-bread to ours. The realities,
in all these, are a thousand times grander
than their shadows.

*See M. DAWN, Vol. II., Chap. 6.

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THE TWELVE CHOSEN.

IV. QUAR., LESSON VI., NOV. 1 1, MARK 3:6-19.

Golden Text— "I have chosen you and ordained
you, that ye should go and bring forth fruit."
-John 15:16.-

For full treatment of the main point of
this lesson— the ordination of the twelve
apostles— see our issue of May 1, '93; also
the last page of June 15, '93.

Other points of interest in the above selection
are (1) our Lord's fortitude in pursuing
his work, notwithstanding the opposition
which conspired even against his life.
—Verses 1-5.

(2) We observe his caution in subsequently
withdrawing from that locality

when duty no longer necessitated his stay.
He did not unnecessarily expose himself to
danger and then look for miraculous interpositions
of providence for his protection,
and claim such interposition on the strength
of the fact that his hour to die had not yet
come. He used natural means and precautions
for his preservation and protection until
"his hour was come," and then, as a sheep
before her shearers is dumb, so he opened
not his mouth, nor exerted himself in the
least to preserve his life.— Verses 6,7.

(3) The completeness and instantaneousness
of his cures evidence a miraculous gift

of healing. At the word of his command
the man's hand was restored whole as the
other.— Verse 5.

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(4) His wonderful works were drawing
the attention of multitudes from various
quarters— both Jews and Gentiles— and thus
creating a popularity for the gospel which
would be favorable to its dissemination
later.— Verses 7,8.

(5) Verses 9,10 indicate that many of
his healings of the sick were accomplished
by imparting a measure of his own vitality,
thus impoverishing himself to bless

others. (See also Luke 6:19; 8:43-46.) Feeling,
therefore, his own loss of strength after
continued service of this kind, he withdrew
for rest and refreshment, both physical and
spiritual.

(6) Regarding the testimony of the unclean
spirits concerning Christ, see our issue

of July 15.

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THE SERMON ON THE MOUNT.

IV. QUAR., LESSON VII., NOV. 18, LUKE 6:20-31.

Golden Text— "As ye would that men should do
to you, do ye also to them likewise."— Luke 6:31.

This sermon of our Lord to the disciples,
and specially to the twelve apostles whom
he had just ordained, is a very precious one
to all who are endeavoring to walk in their

footsteps. The twelve, specially, had left

all their earthly prospects, ambitions, possessions

and friends to follow the Lord

through evil and through good report, with

no hope of earthly gain, but, on the contrary,

forewarned of hardship, persecution,

pain and loss, yet with the eye of faith fixed

upon heavenly things.— Matt. 19:27-29.

Considering the fulness of their consecration,
the Lord looked tenderly and approvingly
on them (verse 20), and out of
the fulness of his heart sought to impress
upon their minds a sense of blessedness of
their privilege of service and even of suffering,
saying— "Blessed are ye poor,"— who
have nothing to call your own; and ye that
"hunger now"— for righteousness and truth;
and that "weep now"— in sympathy with
the groaning creation; and that are "hated
and persecuted" and "reproached" and have
"your names cast out as evil, for the Son of
man's sake,"— for the kingdom of heaven
is yours; your hunger shall be satisfied, and
your sorrow shall be turned into joy. All
these things are occasions for great rejoicing,
in view of the new order of things to be inaugurated
at the appearing and kingdom
of our Lord and Savior.— "Rejoice ye in
that day, and leap for joy; for behold your
reward is great in heaven."

But to those who receive their consolation
now, in riches and fulness of bread;
who revel in luxury and pleasure now, all
unmindful of the suffering and death and
sorrow and mourning that reign abroad;
who enjoy the favor of the world because
they partake of its selfish spirit; to these is
coming a time of reckoning. And the
evasive answer, "Am I my brother's
keeper?" will not avail to turn aside the
wrath of God which will burn against all
sin and selfishness until it is consumed.
"Woe, woe," is coming upon all such— a
time of trouble such as never was since
there was a nation: the iron rod of Christ's
rule must bring down every high thing and
subdue all things unto him.— Verses 24-26;
Rev. 19:15; Psa. 2:9.

Verses 27,28 urge upon all the Lord's
people a loving spirit— a love which reaches
out even to enemies and makes due allowance
for hereditary taint and weakness and
temptation; which seeks to heal the wounds
and bruises which have resulted to them
from the fall, rather than to have revenge
upon them; and which prays for their deliverance

from the snares and delusions of
Satan and the blindness which hinders
them from discerning the beauty of holiness.

Verses 29,30 inculcate the principle of
non-resistance, in contradistinction to the
world's usual method of exacting their
rights to the fullest extent possible, and
often more than their rights. The Lord's
people are to manifest an opposite spirit —
a spirit of generosity, which prefers to let
men take some advantage in temporal
things, rather than, by contention, to indicate
that their treasure is on earth instead
of in heaven.

Comparison with Matt. 5:39-42 makes
the matter quite clear, indicating that if no
LAWFUL redress can be obtained, the smiting,
the parting with the cloak, etc., are to
be endured gracefully and with due reverence
for law and order and respectful submission
to the powers that be. We may
only strive lawfully for our rights, unless
they are too small to be worthy of such consideration.
—"If any man will sue thee at

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the law, and [so lawfully, even though it
may be unjustly] take away thy coat, let
him have thy cloak also"— let the law take
its course, and give something over to show
your generosity, rather than be found kicking
against the pricks.

The Lord would have his people a noble,
generous, order loving and law-abiding
people, far above the petty bickerings
of a small and mean disposition. Lend to
the borrower; don't be exacting with the
debtor; be generous, unselfish, frank and
courteous— giving place unto wrath and
meanness, and overcoming them by showing
a more excellent way. Thus may we
honor the worthy name we bear.

The Golden Text— the Golden Rule— is
a very safe measure to apply to all our actions,
and should be in constant use every
day of our lives.

R1735 : page 366
OPPOSITION TO CHRIST.

IV. QUAR., LESSON VOL, NOV. 25, MARK 3:22-35.

Golden Text— "He came unto his own, and
his own received him not."— John 1:11.

As the fame of Jesus increased, because
of his miracles and teaching (Luke 4:14,15,33-37;
5:12-15,19,25,26; 7:16,17;
8:1-4; Matt. 4:23,24; 9:18,26,35; Mark 1:27,28;
3:20), the opposition to him became
more and more pronounced, especially
from the Chief Priests, Scribes and Pharisees,
as they were brought into competition
and unfavorable comparison with him as
public teachers; and the indications were
that all the people would be drawn after
him, and that they would soon be left out
of their official positions and the accompanying
honors and emoluments. For such a
change they were not in heart-readiness, although
the prophet had foretold that "unto
him [the Messiah] shall the gathering of
the people be." (Gen. 49:10.) They did
not have the humble, unselfish spirit of John
the Baptist, who meekly said, "There
standeth one among you, whom ye know
not: he it is who, coming after me, is preferred
before me, whose shoe's latchet I am
not worthy to unloose:. ..he must increase,
but I must decrease."— John 1:26,27;
3:30.

Instead of manifesting such a spirit, they
allowed pride, envy and malice to fill their
hearts and actuate their conduct, and sought
by every means in their power to obstruct
and counteract the Lord's teaching. In
this way they shut the door of the Kingdom

R1736: page 366

of Heaven against themselves and against
all those into whom they infused the same
evil spirit. (Matt. 23:13.) They wickedly
blinded their own eyes, and then, with their
deluded followers— the masses of the whole
Jewish nation— they stumbled into the ditch
of divine disfavor, where as a nation they
must remain until the fulness of the Gentiles
—the elect number to constitute the bride
of Christ— has come into possession of the
Kingdom and eternal glory, which they
proved themselves unworthy of and therefore
failed to receive, although it was
offered to them first.

In the instance of this lesson, it seems
probable that these caviling scribes were

commissioned by the Jewish ecclesiastics at
Jerusalem (verse 22) to come as spies to
watch his words, withstand his teachings and
if possible, find some occasion against him.

While the multitudes marvelled at the
miracle which cast a devil out of a dumb
man, enabling him to speak and to be
clothed in his right mind, saying, "It was
never so seen in Israel" (Matt. 9:32-34),
these Scribes and Pharisees circulated the
idea among the people that Jesus was
possessed of a devil, and that he cast out devils
through the power of the prince of devils.

When this report came to the Lord's
notice, he called the objectors to him and
made manifest the absurdity of such teaching,
saying in substance, with reference not
only to the miracle just performed, but to his
entire work as known and opposed by the
Scribes and Pharisees, "How can Satan
cast out Satan?" etc. That would be
suicidal. It would be equivalent to a king
stirring up strife in his own kingdom and
working against his own cause; or the head
of a house alienating and disrupting his
own family and opposing the operation of
his own plans. It is not presumable that
Satan would thus seek to thwart his own
purposes and oppose his own plans, unless
he had reached great straits and found his
kingdom already falling from his grasp. --
Verses 23-26.

Again our Lord reasoned with them
(verse 27), that "No man can enter into a

R1736: page 367

strong man's house and spoil his goods, except
he first bind the strong man; and then
he will spoil his house." The "strong man"
here referred to is Satan, who is the powerful
"prince of this world"— his dominion
or house. He will surely hold his dominion
and pursue his own policy as long as possible,
and will diligently resist every binding
influence which threatens the loss of
his power. The work and teachings of
Jesus were just such binding influences;
and the opposition which his word met was
what might be expected as a manifestation
of Satan's wrath. During the Gospel age
generally the Prince of Darkness has
flourished, and consequently a large portion
of it is known as the "dark ages." But
since the beginning of the time of the end,
in 1799, God has specially let in the light,

—and particularly since 1878. The more
the "light" shines, the more active is this
adversary to preserve his power; but God's
assurance is that Christ, as the Strong
Messenger, will now quickly bind Satan's
power and release humanity from his dominion.
(Rev. 20:1,2.) Then Christ, already
the Redeemer, will be the Savior or
Deliverer of all who come unto God by
him. That will be salvation to the uttermost.
What we now enjoy is salvation by
faith and hope. (Rom. 8:24,25.)

That Satan's house is now dividing
against itself is manifest in that we see those
who with deep and cunning sophistries
oppose the truth, teaching the doctrines of
Satan, at the same time doing the good
works of healing, etc. Thus, for instance,
Christian Science (falsely so-called, for
there is nothing either Christian or scientific
in it) denies both the redemption by
Christ Jesus and also the very existence of
God, and yet its advocates undoubtedly perform
marvels of healing. Can any one
claim such healings to be of God? Not
unless God's kingdom is divided against itself.
Which horn of the dilemma shall we
accept? Is it likely that God would thus
endorse the doctrines of Satan? Is it not
more probable that Satan would exert his
power to imitate the works of God, thereby
to support his doctrines and to deceive?
Such must be our conclusions in view of the
warnings given us to the effect that thus it
should be in the last times.

Before Satan will submit to the binding
influences of the rightful Prince of this
world, who now comes to take the dominion
to himself, we should, as we are forewarned,
expect Satan to transform himself into a
minister of "light" (2 Cor. 1 1:14,15), that
he may preach false gospels and perform
"many wonderful works," healing, etc.,
insomuch as to "deceive, if it were possible,
the very elect." Such manifestations (and
we now see them multiplying all around us
—in Christian Science, Spiritism, Theosophy
and other delusions of which we
were forewarned (Matt. 24:24; 2 Thes. 2:11),
are evidences that Satan's kingdom
is being hard pressed by the truth and is
nearing its end.

Our Lord's reasoning, although clear and
logical, did not change the attitude of those
malicious, wilful opposers, who manifested
a large measure of Satan's spirit. The

Lord saw this, and hence the rebuke and
solemn warning which followed.— See
verses 28-30.

The sin which cannot be forgiven, and
which, therefore, must be expiated or
punished before the sinner's repentance can
be accepted, is that of blasphemy against
the holy spirit, or wilful opposition against
that which is known to be holy and of
divine appointment. The spirit which instigates
such conduct is that of treason
against God, and those who manifest it in
any degree are in danger of eternal condemnation
—eternal death; for, according
to Heb. 10:26-31; 6:4-8, wilful opposition,
in the face of clear, full knowledge of the
divine will, incurs that penalty. Consequently,
every approach to such a treasonable
spirit is dangerous. And a manifestation
of any measure of that spirit is a sin
which must be punished with stripes.
(Luke 12:47,48.) Every sin against light
increases the danger of going into the second
or eternal death.

The punishment meted out to such is,
however, no part of the satisfaction to
divine justice whereby deliverance from
Adamic death is secured: that was done by
Christ, whose sacrifice was the all-sufficient
ransom which reconciles the repentant
sinner to God. The "stripes" for every
measure of wilful sin against the light which
emanates from the spirit of God are a necessary
part of the corrective discipline of
Christ in bringing the reckoned ly justified
but erring ones back to full harmony
with God. But if the corrective discipline
does not produce reform, the increase of
knowledge and experience will shortly

R1736: page 368

make it a wilful sin against full knowledge,
for which the full penalty would be inflicted
—second death. Verses 20,21,31
(See Emphatic Diaglott), seem to indicate
more of a spirit of fear and anxiety on
the part of the Lord's mother and brethren,
than of opposition. His brethren did not
believe in his claims and doctrines at that
time, and seemingly could not understand
why he was so revolutionary in his teachings
and so antagonistic to all the recognized
religious teachers of his day, etc.,
etc. (John 7:5), while his mother doubtless
still pondered the mystery in her mind.

Yet hearing of the attention he was attracting,
and the increased murmurings
of opposition and violence against him, they
came from Nazareth to see and talk with
him, and doubtless to urge him to greater
caution for his safety and to more care for his
physical necessities of rest and refreshment.

The occasion of their call upon him was
an opportunity for the expression of his
strong and tender affection for all that do
the will of God. The heavenly relationship
was the one dearest to him.

In the opposition which our Lord incurred
and the manner in which he met it,
there are valuable lessons for all who are
similarly tried. Opposition and persecution
are the inevitable concomitants of
activity in the service of God, and they
should be met with reason and candor; and
when these fail of their purpose, then, with
solemn warnings of the dangers of such a
course, the wilful opposer should be left to
pursue his own course while we turn to
others with the message of salvation.

R 1736 : page 368

CHRIST'S TESTIMONY OF JOHN.

IV. QUAR., LESSON IX., DEC. 2, LUKE 7:24-35.

Golden Text— "Behold, I send my
messenger before thy face."— Luke 7:27.

This testimony of our Lord concerning
John was another pointed proof of his own
identity with the predicted Messiah. John
himself had claimed to be the fulfilment of
Mai. 3:1 and Isa. 40:3 (John 1:19-27)-
not the Messiah, but the forerunner of the
Messiah, then present, but not yet made
known to them. Now the Messiah had
been introduced to them by John, and he
had been proving his claims by many
wonderful works of which they were witnesses;
and yet they believed not. They
had accepted John and his claim to be the
forerunner of Messiah, and multitudes of
them had been baptized of him for the remission
of sins, believing the preaching of
John that the Kingdom of God was at hand
and the Messiah already in their midst.

Why was it then that they could not believe
in the Messiah attested by so many
wonderful works and all the evidences of
prophecy, even after they had recognized
and received his forerunner? It was because
their hearts were not right. It mattered
not what sort of evidences were
brought forward, they were not prepared

R1737: page 368

to receive any evidences: they were like

children in the market places who, having

no interest in what was going on for entertainment,

showed no response to either the

gay or melancholy music. No matter what

kind of evidence was produced, they were

so out of harmony with the truth that they

objected to everything.

"But," our Lord added, "wisdom [the
divine wisdom, divine truth] is justified
[proved right— accepted] of all her children:"
those who have the spirit or disposition
of the truth are not slow to understand
the evidences nor to accept the facts.

Our Lord's testimony of John was that he
was not only a prophet, and the greatest of all
the prophets, but much more than a prophet,
and the greatest man that had lived up to
his time. That is, he was the most highly
honored of all men in being privileged, not
merely to foretell the coming of Messiah,
but to stand in his very presence and introduce
him to Israel and the world. That
honor John evidently appreciated (John 3:28,29),
but the world did not then; but
we can see in what esteem such honored
and faithful ones of the past will be held
when the light of the new dispensation is
thrown upon them, as they take their places
in the earthly phase of the kingdom.

It was in comparative reference to the
relative glory of the two phases of the
Kingdom— the spiritual and the human
(See MILLENNIAL DAWN, Vol. I., Chap, xiv.)
—that the Lord added to his eulogy of John
the statement of verse 28— "But he that is
least in the Kingdom of God [in its spiritual
phase] is greater than he.

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found the generally accepted doctrine of the
trinity an obstacle to the acceptance of Christianity,
have inquired our view of the subject.
We refer all inquirers to our issue of June 1 &
15, 1892 (double number), which contains a
full treatise of this subject, the Holy Spirit, etc.
These we supply at eight cents per copy.

Mr. Gregory Ware publishes the following
table to indicate the spread of Ritualism in the
Church of England during ten years:

Number of churches in

which used.
1882. 1892.

Eastward position, 1,662 3,918

Eucharistic vestments, 336 1,029

Altar lights, 581 2,048

Incense, 9 177

page 370

Our next issue will contain the Zion's Watch
Tower Tract Society's report for the fiscal year
ending Nov. 30, 1894.

We continue the offer to send the November
and December issues of the TOWER free to all
new subscribers for 1895.

R1737: page 370

While the reading of the three volumes of
MILLENNIAL DAWN is first in importance to
Bible students, our experience is that the good
seed seldom brings forth much fruit unless the
WATCH TOWER'S regular visits serve to water it.

He, therefore, that circulates the DAWNS does
well; but he that continues the work by securing
an interest in the TOWER does betters-
brings more fruit to perfection.

R1737: page 371

VOL. XV. DECEMBER 1, 1894. NO. 23.

THE FREEDOM OF CHRIST'S BOND-SERVANTS.

"If the Son therefore shall make you free,

ye shall be free indeed."— John 8:36.

"For the slave, being called by the Lord, is the Lord's

freedman; in like manner, the freeman, being called, is

Christ's bond-servant."— 1 Cor. 7:22.

THE love of freedom is inherent in all of
God's intelligent creatures. And under
certain limitations it was manifestly the divine
purpose that all enjoy liberty, the limitations
in every case being those of righteousness: of
respect for and submission to divine law, and
mutual love and respect for the rights and liberties
of fellow-creatures. Within these metes and
bounds, and within these only, is the rightful
exercise of individual liberty.

But many have very different ideas of freedom
from this, and are anxious to cast off all
restraints of God and man and to pursue a selfish
course untrammeled and without regard
to either their obligations to God or the rights
of their fellow-men. Such ideas of freedom
lead only to riot, anarchy and destruction.
And those who hold them look upon all the
wholesome restraints of law and order as infringements
of their rights and consider themselves
in bondage under them. This is the
rapidly growing sentiment all over the world
to-day among the masses of men. And this is
what makes the outlook for the future so ominous,
threatening the utter wreck of the present
social order in world-wide anarchy.

The reason for all this is that men have
neither perfect hearts nor perfect heads. Having
imperfect hearts, which do not love God
supremely nor their neighbors as themselves,
each is selfishly grabbing after all the advantages
and privileges he can get without regard
to the interests of his neighbor. And having
also imperfect heads, they seem unable to reason
correctly and to judge rightly between self
and the neighbor. In fact, the whole human
family is mentally unbalanced and morally deformed.
We cannot therefore expect that, without
superhuman aid, they will reach correct
conclusions and learn to deal righteously.

Among men there are many grades of intellectual
ability: some are broad minded, and,
reaching out, can compass many conditions and
their operations and foresee the ultimate results;
while others are by inheritance narrow minded

and can only view present circumstances apart

from their general bearings and relationships.

Then again, some minds are deep, able to

probe and solve intricate problems with accuracy;

while others are shallow, merely skimming

the surface of great questions, not seeing nor

seeking foundation principles. The broad and

deep minds are but few, while the narrow and

shallow are far more general; consequently,

men are very far apart in their ideas and conclusions

on every subject, and generally far

astray from sound judgment. These things

are, however, a part of our undesirable inheritance

through sin, which polluted the fountain

of our being, and left the entire race in this

deranged condition.

Our only help under these circumstances is in
God, who will give us the spirit— disposition—
of a sound mind, if, in his appointed way, we

R1737: page 372

come to him for it. (2 Tim. 1:7.) In his Word
he lays down certain principles to guide us in
judgment (Psa. 25:9) and help us to right
conclusions. He tells us first that as a race we
have fallen from our original perfection through
the sin of our first progenitor, and that in consequence
we are imperfect and unworthy of
eternal life; but that through Christ he has redeemed
us, so that if we repent of our sins and
believe on him, we may now have eternal life,
being made free from the condemnation which
passed upon all men through Adam.

Thus we are made free from condemnation
to death; and not only so, but now it is also
our privilege to be liberated, through Christ,
from the bondage and tyranny of Sin. As a hard
task-master, Sin is driving all men to deeper
degradation and death, and Christ undertakes
to loose his fetters from all those who submit
themselves to him for this purpose.

Dearly as we may love liberty, there is no
man that actually possesses it now; for as the
result of the fall all men became the slaves of
Sin, and, to a great extent, the tools of Satan;
and never, until the promised restitution of all
things is completed, will men enjoy the precious
boon of liberty in its full sense. This is
one of the elements of the gospel— that Christ
is to bring liberty to the captives of sin and
death, and to let all the oppressed go free.—
ha. 61:1.

To fully emancipate all the slaves of Sin and
Death is a work which will require the full
thousand years of Christ's promised reign on

earth; and the blessings of that emancipation
will therefore not be fully realized until the
thousand years are finished, when sin and Satan
will be destroyed, never again to mar the face
of God's fair creation. Then men can again
be entrusted fully with the precious boon of
liberty; and the liberty of one will not infringe
upon the liberties of another. The perfect freedom
of the entire race necessitates such restraints
upon each individual of the race as brotherly
love would dictate; and such restraint every
man will impose upon himself when he has regained
the original likeness of God, for God
is love; and then it may also be truly said that
man is love. And when man is love, it is
God's purpose to give him fullest liberty to act
out every impulse of his loving nature. And

R1738: page 372

since "love worketh no ill to its neighbor,"
but delights itself rather in deeds of kindness
and benevolence, this glorious liberty will fill
the earth with peace and joy. And since love
also delights in rendering honor to whom honor
is due, and adoration to whom adoration, and
praise to whom praise, and gratitude to whom
gratitude, such will be the attitude of all men
toward Jehovah, the giver of every good and
perfect gift, and toward our Lord Jesus, whose
self-sacrificing love became the channel for
Jehovah's grace toward us, even while we were
yet sinners.

Thus earth will be filled with the music of
according hearts; and heaven and earth will be
in perfect harmony when love, which is the fulfilling
of the law of God, reigns supreme in every
heart. Then the natural impulse of every heart
will be to love God with all the heart, soul,
mind and strength, and the neighbor as itself.
This supreme love to God, even beyond the
love of self, is entirely presumable when we
consider that the elements of reverence and
adoration must enter so largely into the love
that is centered upon such a glorious object-
glorious in his personality, glorious in his character,
glorious in his wisdom, glorious in his
power, and glorious in his benevolence and love
and grace.

"Oh! what beauty
Beams in his all-glorious face."

Then indeed, and not till then, will the whole
human race enjoy fullest liberty: a thing which
will be simply impossible until then. Now,
liberty to one class of men brings slavery to
another; and the striving of classes, of nations

and of individuals in the past, to throw off

the yoke of bondage which the selfishness of

others imposed upon them, has resulted occasionally

to such classes and nations in a measure

of release from the hand of tyranny; but

individual liberty is still unrealized. Though

the world has made some progress in this direction,

so that limited monarchies have displaced

the absolute, tyrannical monarchies of former

ages, and republican forms of government have

in some notable instances superseded these, yet

R1738: page 373

Sin, as a hard master, still rules the world.
Even under this republican government— the
most free and liberal civil institution in the
world— witness the party strifes and animosities,
and the tyranny of class rule, and hear how the
cry of the oppressed individuals comes up and
enters into the ears of the Lord of armies. The
whole world is oppressed under the hard taskmaster,
Sin, who rules everywhere. He takes
his seat in legislative halls, in executive mansions,
in all political, financial and social counsels,
and even in the solemn assemblies of God's
professed children; and everywhere his tyranny
is felt and his subjects suffer.

This tyrant, Sin, must be routed, before the
world can ever enjoy the boon of liberty— of
liberty to appropriate, manage, rule and enjoy
their God-given possessions in the earth.

While the actual freedom or liberty of the sons
of God is not yet enjoyed by any, the inheritance
of it being lost by the fall, a few have regained
their title to that inheritance through faith in
Christ, who purchased it with his own precious
blood for all who will accept it as the free gift of
God's grace, through faith in him. And these
few have, by faith, passed from death unto life
(John 5:24; 1 John 3:14), and are now, therefore,
reckoned free— free from sin and its condemnation,
death, the righteousness of Christ
being imputed to them by faith. Thus they
hold a sure title to this glorious liberty, which
all the sons of God will possess when fully restored
to the divine likeness. Those who have
this title the Apostle Paul urges to hold it fast,
saying, "Stand fast, therefore, in the liberty
wherewith Christ hath made us free, and be not
entangled again with the yoke of bondage."
-Gal. 5:1.

This exhortation can mean nothing more nor
less than to hold on, by faith, to our justification
—our title to life through Christ our Redeemer.
This he was urging the Galatian

Church to do, the exhortation being prompted
by the efforts of some Judaizing teachers to
bring them again under the bondage of the Law
Covenant. —Gal. 3:1.

But while the full liberty of the sons of God
is not yet ours, except by faith, let us consider
what measure of that liberty is ours now. While
in Christ we are reckoned of God as free from
sin, and while we are therefore free from condemnation
—justified— yet actually we realize the
law of sin still working in our members, so that
while our purpose and effort are to be perfect,
the law of sin working in our members makes
us realize continually that our actual liberty as
sons of God is not yet possessed. And in this
painful realization even we who have the firstfruits
of the spirit, do groan being burdened.—
Rom. 8:23.

But we have in Christ not only a Redeemer
who paid our death penalty, but a Savior who
in due time will deliver fully from every element
of imperfection all who put their trust in
him. The work of emancipation he will
do for the world in the appointed times of the
restitution of all things; and he will begin it
at once with all those who then willingly and
patiently submit themselves to his leading, acknowledging
him as their Lord and King, as
well as their Redeemer. In thus acknowledging
Christ as Lord and King, both Christians
now, and the world in the times of restitution,
will, if fully loyal, render to him prompt and
loving obedience, and that without questioning
either his authority or his wisdom, in the full
assurance of his loving purpose to finally and
fully deliver from the terrible bondage to
Sin, which has become so interwoven with the
very fiber of our being that the process of
emancipation must of necessity be long and
painful.

In other words, before we can fully realize
the actual liberty which God designed for all
his sons, we must first become the willing servants
of a new master, Christ, in order that he
may accomplish our deliverance.

But although Christians are now, of their
own free will and choice, under the authority
of Christ, and their constant effort should be
to bring every thought into captivity to his
perfect will, even in this sort of bondage they
are able to realize their freedom to the extent
that they are able to partake of the spirit or
mind of Christ; for, "Where the spirit of the
Lord is, there is liberty." (2 Cor. 3:17.) In
the same way, when a man is sick, he must give
up his will and personal liberty to the physician

R1738: page 374

who undertakes to restore his health. The

physician may prescribe nauseous doses; he may

forbid certain coveted articles of diet; or he may

subject his patient to painful surgical operations:

but to all this severe treatment the man

willingly submits, in hope of regaining his

health. He and the physician are of the same

mind, having the same object in view. Consequently,

the patient does not feel that he is a

slave forced under this treatment; but, having

the same mind or spirit in the matter as the

physician, he realizes his personal liberty. A

child, on the contrary, unable to see the necessities

of the case, and therefore unable to enter

fully into the spirit of the physician and of

the parents who must act for him, does not feel

this liberty of his own will, but realizes that he

is compelled to submit by those in authority

over him. Such will be the case with the world,

especially in the early experiences of the Millennial

age. A difference will be that unless

their wills are ultimately submitted restitution

cures will never be granted. But with the consecrated

children of God now, the case is more

like that of the matured and intelligent patient.

Let us, then, while we willingly submit ourselves
to Christ our Lord, partake largely of his
spirit, and fully co-operate with him as a wise
and skilled physician; and in so doing we will
surely realize our liberty of mind as sons of
God, even while we are undergoing the tedious
and painful processes which are designed to accomplish
our complete emancipation from the
bondage of Sin.

"If the Son shall make you free, ye shall
be free indeed"— even now while our standing
as free men in Christ is only a reckoned one.
The freedom which we gain through Christ is
( 1 ) freedom from the condemnation of sin, and
consequent access to God in whose favor is life
eternal; (2) freedom from the bondage of fear
concerning the future, and consequent rest and
reliance upon him who has said, "Cast thy
burden upon the Lord, and he will sustain
thee;" (3) and daily as we submit ourselves to
Christ we come to realize more and more of a
release from the hereditary bondage of Sin.
One after another, under the treatment of the
Great Physician, we find the symptoms of the
old disease of Sin disappearing, and we rejoice
to find it so.

We find healing for our unsound minds in
the balm of divine counsel. We find unerring

standards of judgment by which to measure our

own; and from the unerring precepts of righteousness

and truth we drink in the spirit of a

sound mind. And with this sound mind viewing

all the experiences and conditions of life

from the standpoint of the divine plan of the

ages, we are enabled to weigh and properly estimate

all present values and to count the good

things of this present life as of no consequence

in comparison to that for which we have covenanted

to sacrifice them. We can even rejoice

in tribulation for righteousness' sake.

But while we enjoy this blessed freedom in
Christ, we are nevertheless under strictest bondage
to Christ. As the Apostle Paul states it,
we are bond-servants of Jesus Christ, and, like
him, we glory in being so branded. (Gal. 6:17.)
We realize that we are not our own, but that
we are bought with a price, and that the
consecration of our lives to him who purchased
us is but a reasonable service.

R1739: page 374
"PERFECTING HOLINESS."

"Having therefore these promises, dearly beloved, let us
cleanse ourselves from all filthiness of the flesh and
spirit, perfecting holiness in the fear of God."— 2 Cor. 7:1.

HOLINESS is moral purity; and it is written

that "without holiness no man shall see

the Lord" (Heb. 12:14); and again, "Blessed

are the pure in heart, for they shall see

God." (Matt. 5:8.) Purity of heart signifies

purity of the will or intention, the main-spring

of life. To be perfectly holy or pure in every

sense of the word would signify absolute perfection,

which no man can now claim; but

those who by faith are clothed with the righteousness

of Christ are now reckoned "holy and

acceptable unto God" (Rom. 12:1), the righteousness

of Christ being imputed to them by

faith. These, whose hearts are fully consecrated

R1739: page 375

and loyal to the Lord, are "the pure in heart,"
whose privilege it is to see God.

While the heart of every accepted child of
God must be pure from the very beginning of
his Christian life (otherwise he is not accepted

or owned as a child), yet, as the Apostle suggests
above, there must be from that time onward
a gradual work of perfecting holiness in
the fear (filial fear) of God. That is (being
graciously reckoned of God as holy through
Christ, from the hour of our entire consecration
to his will, because our will and effort are to be
so), we are to go on striving daily against our
natural imperfections, and endeavoring as nearly
as possible to make the reckoned holiness more
and more actual. Thus we should continue to
grow in grace and in the actual likeness of the
Lord.

Some Christians make the very serious mistake
of supposing that they, as merely passive subjects,
may receive instantaneously the blessing
of holiness as a mark of God's special favor.
But such a conception is very far from the
Apostle's idea, as expressed above. He represents
the attainment of holiness as a life
work, and the individual Christian as the active,
and not as the passive, agent in accomplishing
it. From the standpoint of a reckoned holiness
he is to go on, day after day, and year after
year, in the work of actual cleansing of himself
from all filthiness of the flesh and spirit— of
person and of mind— "perfecting holiness in
the fear of the Lord."

In the exceeding great and precious promises
we have abundant incentives to strive daily to
perfect holiness; but these must be held before
the mind that they be not crowded into the
background by the cares of this life and the deceitfulness
of its pursuits. The pure in heart
—whose will is only to serve and please him—
do see God by faith and with the eyes of their
understanding. They see him in his Word and
his plan, as he graciously opens it up to their
minds as meat in due season; they see him in
his mighty works— of creation, and of redemption
and salvation; they see him in nature,
whose open book is ever eloquent in his praise
to those who have eyes to read; by faith they see
him in the secret closet communions when there
is no eye to see and no ear to hear but God's,
where the heart may freely unburden itself of
its load and lay down its cares and feel that unutterable
sense of divine sympathy and love
which only those can understand who have
taken the Lord as their personal friend and
counselor. They see him, too, in his providences;
for, having entered into their closets
and shut to the door and prayed to their Father
in secret, the open reward of his sure and safe
leading always follows, according to his promise.

How blessed it is thus to see God— to realize

his presence and power and his abiding favor
in all the vicissitudes of life; to watch him and
see how, as the days and years go by, he makes
all things work together for good to them that
love him, and to see also, from the grand standpoint
of observation he gives us, how glorious
a destiny he has carved out for us and for all the
willing and obedient subjects of his authority.

If we cultivate acquaintance with God and
with our Lord Jesus, communing with them
through the divine word and prayer, almost
unconsciously to ourselves the work of
perfecting holiness progresses. To be thus in
communion with them is to receive more and
more of their mind and disposition. And having
the mind of God thus in us, as the controlling
principle of our actions, to what purifications
of the flesh it will also lead!

It begins at once to clean up the whole man.
Old unclean, as well as sinful, habits are put away;
unseemly conversation is not permitted to pass the
door of the lips, or if, by force of old habit, slips
of this kind occur, they are promptly repented
of and rectified; and unholy thoughts are not
entertained. The same spirit of holiness prompts
also to the cleansing and purifying of the body,
the clothing, the home, and all with which we
have to do; for the outward man must be in
conformity with the pure heart within, and with
the heavenly guests that make their abode with
us.-John 14:23.

It is quite possible, however, that the more
we succeed in purifying ourselves of the old
carnal nature, the more we may realize the imperfections
that still remain; for the purifying
process is also an educating one: we learn to
appreciate and admire purity, holiness, the more

R1739: page 376

thoroughly we assimilate it, until "the beauty of

holiness" becomes the most desirable of all possessions,

that which is lacking of its glory is our

deepest concern and the great work of perfecting

holiness becomes the chief business of life.

Let the good work go on, dearly beloved, and,

in the end, the Lord himself shall be your exceeding

great reward.

THAT I MAY KNOW HIM.
--PHIL. 3:8-10.--

Lord, let me talk with Thee of all I do,

All that I care for, all I wish for, too.
Lord, let me prove Thy sympathy, Thy power,
Thy loving oversight from hour to hour!
When I need counsel, let me ask of Thee:
Whatever my perplexity may be,
It cannot be too trivial to bring,
To one who marks the sparrow's drooping wing,
Nor too terrestrial since Thou hast said
The very hairs are numbered on our head.
'Tis through such loop-holes that the foe takes aim,
And sparks, unheeded, burst into a flame.
Do money troubles press? Thou canst resolve
The doubts and dangers such concerns involve.
Are those I love the cause of anxious care?
Thou canst unbind the burdens they may bear.
Before the mysteries of Thy word or will,
Thy voice can gently bid my heart be still,
Since all that now is hard to understand
Shall be unraveled in yon heavenly land.
Or do I mourn the oft-besetting sin,
The tempter's wiles, that mar the peace within?
Present Thyself, Lord, as the absolving priest,
To whom confessing, I go forth released.
Do weakness, weariness, disease, invade
This earthly house, which Thou, Thyself, hast made?
Thou, only, Lord, canst touch the hidden spring
Of mischief, and attune the jarring string.
Would I be taught what Thou wouldst have me give,
The needs of those less favored to relieve?
Thou canst so guide my hand that I shall be
A liberal "cheerful giver," Lord, like Thee.
Of my life's mission do I stand in doubt,
Thou knowest and canst clearly point it out.
Whither I go, do Thou Thyself decide
And choose the friends and servants at my side.
The books I read, I would submit to Thee,
Let them refresh, instruct and solace me.
I would converse with Thee from day to day
With heart intent on what Thou hast to say;
And through my pilgrim walk, whate'er befall,
Consult with Thee, O Lord, about it all.
Since Thou art willing thus to condescend
To be my intimate, familiar friend,
Oh, let me to the great occasion rise,
And count Thy friendship life's most glorious prize.
Selected.

R1739: page 376

THE PROGRESS OF RELIGIOUS UNION.

THE movement in the direction of religious

union, which received such a marked impetus
from the World's Parliament of Religions
last year, has been making very rapid strides
for some months past.

Last spring an important movement began
in the Episcopal churches of Cleveland for the
purpose of unifying the various Christian denominations.
A little later a plan for the

federation of the various branches of the Presbyterian
church was agreed upon by a representative
committee at their meeting in Philadelphia
to be recommended to their appointing
bodies for adoption.

"In Australasia, by the action of the General
Quadrennial Methodist Conference, a committee

R1740: page 376

was appointed to carry into effect the
proposals for the reunion of the various Methodist
divisions, so that there, as in Canada, the
consolidation of the various Methodist sects into
one church will soon be completed.

"The manifesto of the Congregational State
Association of New Jersey, issued last spring,
is another important contribution to the reunion
movement. It practically proposes an alliance
of the Reformed and Presbyterian churches, five
in all, and a basis of formal union with the Free
Baptist and 'Christian' churches, and in its
'Quadrilateral' formulates also a plan for the
federation at least of the various Protestant
churches of the United States.

"The federation of churches for common religious
and social work has gained a decided
impetus in recent months, especially in England,
and to some extent in this country. In the
former, the Nonconformist churches of Surrey
and Hampshire, and in the midland counties
about Nottingham, in municipal centers like
Birmingham and Manchester, have united for
federated efforts.

"Still another sign of the progress of the desire

R1740: page 377

for union is found in the wide appeal made
for the observance of last Whitsunday as a day
of special intercession for the reunion of the
churches of Christendom. The archbishop of
Canterbury and the archbishop of Dublin, together
with four bishops of the English church
and a number of dignitaries of the Irish church,
joined in this appeal. The moderator of the
church of Scotland, the presidents of all the
Methodist conferences, the chairman of the

Baptist Union, and leading Congregational
ministers, preached on the subject.

"The Grindewald Conference for 1894 discussed
the subject of reunion and related church
problems. As on similar occasions, representatives
of all branches of the Protestant church
spoke on this absorbing theme; and the new
contribution thus made to the literature of the
question serves to augment the interest already
awakened throughout Christendom.

"The American Institute of Christian Philosophy,
at its summer meeting, July last, at
Chautauqua, devoted two days of its session to
the reunion question."

CARDINAL GIBBONS ON THE SUBJECT.

Not only are the various subdivisions of the
leading Protestant denominations of Christendom
drawing together, but they are seeking also
a closer affiliation with the church of Rome,
which also strongly reciprocates the sentiment,
and with all its characteristic subtlety and energy
is enlisted in the scheme.

Cardinal Gibbons recently preached at the
Cathedral in Baltimore on the subject of Christian
unity. He said:—

"Thank God there is a yearning desire for
the reunion of Christianity among many noble
and earnest souls. This desire is particularly
manifested in the English speaking world. It
is manifested in England and in the United
States. I myself have received several letters
from influential Protestant ministers expressing
the hope of a reunion, and inquiring as to the
probable basis of a reconciliation. Reunion
is the great desire of my heart. I have longed
and prayed for it during all the years of my
ministry. I have prayed that as we are bound
to our brethren by social and family and by
natural and commercial ties, so may we be
united with them in the bonds of a common
faith."

Addressing the "prodigal" protestants, whose
return to the Catholic fold he invites, he says:

"The conditions of reunion are easier than
are generally imagined. Of course there can
be no compromise on faith or morals. The
doctrine and moral code that Christ has left us
must remain unchangeable. But the church
can modify her discipline to suit the circumstances
of the case.

"Every well-organized society must have a
recognized head. The mayor and governor

hold this position in the municipal and state
governments; the President is the head of the
republic; the Pope is the head of the church.
The Papacy is as necessary to the church as the
Presidency is to the republic.

"In coming back to the church, you are not
entering a strange place; you are returning to
your father's house. The furniture may seem
odd to you, but it is just the same as your
fathers left three hundred and fifty years ago.
You worship as have your fathers worshiped. You
kneel before the altar at which they knelt. You
receive the sacraments which they received....
You come back like the prodigal to your father's
house, and the garment of joy is placed
upon you, and the banquet of love is set before
you, and you receive the kiss of peace as a
pledge of your filiation and adoption. You
can say with the Apostle, 'we are no longer
strangers and foreigners, but fellow-citizens
of the saints [of the calendar of the Roman
church].'

"One hearty embrace of your tender mother
will more than compensate you for all the sacrifices
you may have made. The leaders of the
Reformation... dismembered the Christian
flock. They scandalized the Gentile world by
the dissensions which have prevailed, and have
retarded the onward march of Christianity....
May the day be hastened when the scattered
hosts of Christendom will form an army [literally,
no doubt— EDITOR] which infidelity and
atheism cannot long resist; and they would
soon carry the light of faith and Christian civilization
to the most remote and benighted
parts of the earth."

PAPACY AND THE EASTERN CHURCHES.

The most recent remarkable feature of the reunion
movement is seen in the efforts now being
made for the reunion of the various branches
of the Catholic church.

"Pope Leo XIII. has recently been occupied
with a conference in Rome of the patriarchs of
the oriental churches, the final intent of which
is the reunion of all churches in the East with
the church of Rome. This, if accomplished,
will be the greatest achievement of the pontificate
of the present pope, and will make the
name of Leo XIII. one of the most famous of
this century.

R1740: page 378

"The most important oriental churches now
separate from Rome are the Chaldean, under
the patriarch of Babylon, which has its adherents
in Mesopotamia, Persia and the island of
Malabar, and which separated from the Catholic
church in the fifth century; and the Abyssinian
church, with branches in Egypt, depending
on a patriarch in Cairo, which separated in
the fifth century also. There are also other
sects from Mesopotamia and Armenia. The
most important of all, however, is the Greek
church, which extends through Greece, European
Turkey, Asia Minor, Syria, Egypt, and
Palestine. She has still her four patriarchs at
Constantinople, Alexandria, Antioch and Jerusalem,
each being independent. This church
was united to Rome until the twelfth century
and reunited by the councils of Lyons and
Florence. When Turkey took Constantinople
there was a definite separation.

"The Eastern or Greek church is really the
parent stock; the Catholic church seceded from
it when the Eastern patriarchs refused to acknowledge
the supremacy of Rome. Some small
conflicts of doctrine precipitated the division;
but the main reason why the Christian church
split in two in 1054 was the claim of the Eastern
patriarchs for absolute independence, and
the contention of the Pope that he was the
paramount authority in matters ecclesiastic.

"In the main the doctrines of both were the
same. In form and rites differences crept in
and a wide gulf between the two was opened
by the final settlement of the controversy over
the marriage of priests. Before the eleventh
century celibacy or marriage were open questions
which each Bishop regulated in his own
diocese according to his judgment of the best
interests of the church. Some time after that
date the church of Rome adopted the law of
priestly celibacy and made it obligatory. The
patriarchs of Alexandria, Antioch and Constantinople
took a different view. They not
only allowed priests to marry, but unmarried
priests could not be ordained: though, if their
first wives died, they could not marry again.
But it was established as a rule of the church
that a Bishop must be a monk sworn to celibacy.
Both rules are in force to-day.

"The effect of a reunion of the two churches
would be to add about 90,500,000 members to
the Catholic church and to cause the Greek
church to pass out of existence.

"The Russian government has recently ordered
all priests of the Roman Catholic faith

now imprisoned in Siberia to be liberated.

Orders have been given to stop all interference

with the Catholic churches in Poland. At

Athens, Belgrade and Bucharest, which are headquarters

of the Greek church, the scheme is

noticed approvingly. On the other hand the

Pope has endowed a Greek church seminary in

Italy with a large annual sum. Pope Leo has

also endowed the Armenian and Greek colleges

at Rome and the Greek church seminary

of St. Anne's at Jerusalem. Cardinal Vanutelli,

one of the most eminent prelates of the

Papal court, has recently published a book going

to show that reunion, far from weakening

either church, would strengthen them both.

"The general belief that the Czar is the head
of the Russian church is not exact, he being
simply her protector.

"To the Greek faith belong the Russian,
the Servian, the Roumanian, the Georgian, and
the Bulgarian churches. She even has adherents
among the Slavs in Austria.

"Finally, there is a Greek- Albanese sect,
which has a small number of believers in Sicily
and Calabria, in the south of Italy.

R1741 : page 378

"This immensely important meeting, which
now takes place, is one of the greatest events in
the history of the relations between Rome and
the East. There is no precedent to compare
it to in the annals of Catholicism. To obtain
this reunion of the oriental churches with
the Roman the pope intends to create a special
congregation for them, quite separate from the
propaganda, with a cardinal for prefect whom
he would nominate. The pope would leave to
the oriental churches all their privileges and
rites, only demanding that the patriarchs elected
by the synod of bishops should submit their
elections for the approbation of the Roman
pontiff, to whom the examination of all questions
of dogmatic and ecclesiastic rights would
be reserved. For asking so little it is believed
that Leo XIII. will succeed, as the principal
point of discussion in the eastern churches has
always been the fear of being sacrificed to Rome
and the Latins. The pope wishes to show that
the papacy is neither Latin nor western, but
universal. After the meeting he will issue an
encyclical to the eastern church, which will be
a development of what he recently wrote in the
Praeclara encyclical about the union of the
churches.

"The union would be followed by the institution

of three great papal-oriental colleges at
Corfu, Athens, and Smyrna.

In addressing the conference on Oct. 24, '94
the pope said:

"Above all we note the absence of the Patriarch
of the Armenians. We shall not on this
account, however, recede from our purpose....
Nothing will prevent us from solving the grand
problem from the religious side, while awaiting
more propitious times for the rest of the work."

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PROSPECTIVE CHARACTER OF THE PROPOSED
RELIGIOUS UNION.

While we thus view the rapid strides in the
direction of religious union, it is no less interesting
to note the prospective character of the
proposed great organization, or church of the
future.

The points to be specially noticed are, (1)
The willingness of Catholics as well as Protestants
to make concessions in the interest of reunion.
This might be considered a favorable
sign, were the motives and considerations good
ones. But they are selfish motives. Not brotherly
love, but fear, is the mainspring of this desire
for union. The fear is that mentioned by
our Lord in his prophecy concerning our day.
"Men's hearts failing them for fear, and for
looking after those things which are coming on
the earth: for the powers of heaven [religious
powers] shall be shaken." (Luke 21:26.) It
is a part of the general fear that has taken hold
of the leaders in financial, political and religious
circles. The leaders of Catholicism note the
shaking as surely as the leaders among Protestants,
and all feel that union is the only means
of increasing their influence, or even of preserving
their existence.

Especially is this true on the part of the
Church of Rome. She still boasts of the infallibility
of her teachings, which declare most
positively that there is no escape from everlasting
torment outside of her communion. Does
she confess the errors of her past course and
teachings, and claim to be reforming? If so,
that would be a step in the right direction.
But no, she still boasts of her unchangeableness;
and consequently we must believe that
her present attitude and recent utterances respecting
Protestants and the Bible are Jesuitical
and hypocritical, and for her own purposes

merely.

Protestants have less policy and more sincerity
in their desire for union. They too, however,
desire it chiefly for strength and prestige
before the world, and not from heart- love of
Christian fellowship. Each sect is anxious to
hold to its own traditions and doctrines and
name, although all confess that there is really
little in their confessions of faith worth contending
for anyway. Indeed, we could rejoice
in this feature were it not that with the mass of
musty error they are discarding also the very
root and essence of Scripture doctrine; viz.,
faith in Christ as the Redeemer who paid the
ransom for all at Calvary. But all is going,
good and bad, and gentility and morality are
soon to be the only tests of Christian name and
fellowship— all this to keep nominal Christianity
popular with the world and to insure the
continuance of its outward show of prosperity,
in which thrifty "tares" are mistaken for
"wheat."

The leaders of the World's Parliament of
Religions, of a year ago, it will be remembered,
suggested even the dropping of the name Christian,
and the use of the term Religious Union,
so as to unite, not only all the denominations
called Christian, but also the various heathen systems,
in a universal church; and this suggestion
should awaken all true believers to the real situation.
As they see all the "tares" being thus
bound together, they should the more forcibly
realize the meaning of our Lord's words, "Come
out of her, my people, that ye be not partakers
of her sins, and receive not of her plagues."

But all this only confirms us in the correctness
of our interpretation of prophecy. It will
be remembered by old readers that, so long ago
as 1880, we pointed out in these columns that
the Scriptures foretold a combination or federation
of Protestants and their subsequent cooperation
with Papacy. Every step of the way
now, as this union develops, will be watched
by us all with interest.

But from the same Scriptures we learn that
the union will last but a short time, and that
instead of its being favorable to the truth and
the Lord's saints, it will be the reverse, except
as He shall overrule it in their special interest.
Therefore,— "Say not ye [God's consecrated
people], a confederacy [a union], neither fear
ye their fear nor be afraid."— Isa. 8:12-16.

Since writing the above we have received the
following important announcement.

Rome, Nov. 29.— "The Pope has appointed
a theological commission to inquire into the

validity of ordinations in the Anglican church

R1741 : page 380

from the view point of the Roman doctrine.
His Holiness has invited Cardinal Vaughan to
Rome to discuss the union of the Anglican and
Roman churches. He also proposes to submit
a specific scheme to a conference of Cardinals,
as in the case of the Eastern churches. The
Pope is still engaged on the encyclical on the
English church question."

We learn also, upon good authority, that it
is the intention of the Pope to issue in January,
1895, two or three encyclical letters; one freeing
the Papal delegate of the United States (at
present Satolli) from the supervision of the
congregation of the Propaganda of Rome,
making him responsible to the Pope only; another
relating to the relationship of the Roman
church in South America to secular governments;
and another to the Bishops in England, discussing
the position of the church of Rome, possibly
suggesting terms of union with the church
of England.

A few days ago the "Guild of St. James the
Apostle" was organized in Cincinnati, O. The
Cincinnati Enquirer says:—

"Their endeavors will be to bring the Episcopal
churches back to the old ceremonial of the
mediaeval days, when the church was still in
communion with the Roman Catholic church,
and a very considerable and influential part of
it. They do not disguise the fact that it would
be their highest realization to have all the Catholic
churches reunited under one and the same
head—the Pope of Rome— the Greeks, who for
several centuries have been separated from it by
schism, and the Episcopalians, who were separated
from the Mother church during the reign
of Henry VIII.

"Rev. Robert A. Gibson, pastor of Christ
Episcopal church was seen and said: 'The
proposed movement is not for a consolidation of
the Episcopalian, Greek and Roman churches
alone, but of all denominations, Catholic and
Protestant. It is in the distant future, and we may
not live to see it, but it will come. The Episcopal
church first proposed it 1886 and asked for a
general conference to come to an understanding
upon the matters of baptism, sacrament and
local episcopate. At first none of the churches
gave it much consideration, but now the Presbyterians
have appointed a committee to confer
with the Episcopalians, and it is receiving the
careful attention of other denominations.'

"The Episcopalian church and the church of
England, numbering 10,000,000 people, are
virtually pledged to it. The object is, organic
union of all denominations, to present a solid
front against heathenism. We are a long way
in advance of the days when heretics were burned,
and are rapidly approaching the time when
a universal church will be possible, although it
may take a good while yet."

R1741 : page 380

CHRIST TEACHING BY PARABLES.

IV. QUAR., LESSON X., DEC. 9, LUKE 8:4-15.
Golden Text— "The seed is the Word of God."— Luke 8:11.

This parable needs no further explanation
than that which the great Teacher gave.
But his words should be carefully pondered
and should lead to self-examination, as not
the hearers only, but the doers of the Word,
are acceptable with God.

It is worthy of special notice, however,
that the Lord expected his disciples to see
the drift of this parable without inquiring

R1742: page 380

for an explanation. "And he said unto them,

Know ye not this parable? and how then

will ye know all parables? Unto you it is

given to know the mystery of the kingdom

of God, but unto them that are without, all

these things are done in parables, that seeing,

they may see and not perceive; and

hearing, they may hear and not understand,

lest at any time they should be converted

and their sins should be forgiven them."—

Mark 4:10-13. See also Isa. 6:9,10; Matt. 13:12-17;

John 12:39,40; Acts 28:25-28;

Rom. 11:7.

While our Lord thus indicated that his
disciples should have been able to interpret
this parable, because of their knowledge of
the truth it was designed to illustrate, it is
not to be inferred that all his parables were
so simple as to be promptly understood at
the time they were spoken. Many of them
illustrated truths not revealed at that time,
and hence they could not be understood

then. The expression, "To you it is given,"
etc., applies, not only to the disciples of
that day, but to the disciples all through the
age. While the truth is made manifest
gradually, more and more, as meat in due
season, the parables which illustrated those
truths can only be seen as illustrations as

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the truths they illustrate become manifest.
To "them that are without"— outside the
pale of the believing disciples— which included
the whole nation of Israel except a
small "remnant," these illustrations of the
truth were, of course, as dark as were the
truths themselves to which they allowed
their prejudices to blind their eyes, greatly
to their own detriment. And it was for
this very reason— because their hearts were
not right, and they were therefore unworthy
of the truth and its blessings— that the
Lord opened his mouth in parables and
dark sayings, so that they might fail to perceive
the blessings of which they were proving
themselves unworthy. It was because
of this unworthiness that blindness came
upon Israel, and that it will continue until
the fulness of the Gentiles shall have come
into possession of those blessings which
were first offered to Israel and rejected by
them.

R1742: page 381

THE TWELVE SENT FORTH.

IV. QUAR., LESSON XL, DEC. 16, MATT. 10:5-16.

Golden Text— "As ye go, preach, saying, The
kingdom of heaven is at hand."— Matt. 10:7.

In this lesson we have an account of the
method which the Lord pursued in the
harvest work of the Jewish age. This
is a topic which should be of very special
interest to those who recognize the
present as the harvest time of the Gospel
age, and who believe that the same Lord of
the harvest is now present directing and
superintending the work of this harvest as
he did that (See Rev. 14:14; Matt. 13:30;

Mark 4:26-29); and who see further, that
the two ages correspond to each other as
type and antitype.*

In the two harvests we see a remarkable
correspondence, not only in the exactly
equal time allotted to each— 40 years— but
also in the character of the work to be done
and the methods of doing it. The present
harvest work has now been in successful
operation for twenty years (1874-1894),
and the methods which the Lord's providence
has indicated and blessed have been
very similar to those of the Jewish harvest.
Though the Lord is not visibly present here,
as he was there, we have the assurance of
his Word, as above cited, that the work is
his— under his direction, supervision and full
control; and he who does not believe this
has no authority for engaging in it; he is
not sent. But he who is sent, and who goes
under the Lord's direction, is appointed to
one of the grandest privileges that was ever
offered to any man, although now, as in the
Jewish harvest, the present reward is nothing
that the world would envy.—
Matt. 10:16-28,34-36.

While the methods in this harvest and
the Jewish have been similar, there is no
reason to believe that they ought to be exactly
alike; for the Lord of the harvest is
surely at liberty to adopt in either case the
methods that please him best: and in each
case he has evidently taken cognizance of
the conditions and circumstances of the
times, and adapted his methods accordingly.
The following points of similarity and
dissimilarity in the methods of the two harvests
are worthy of comparison as indicating
first, the similarity of the work, and, secondly,
the freedom of the Lord in adapting his
methods to the circumstances of the times.

In the Jewish harvest the Lord sent out
first the twelve, and then the seventy, and
was ready to send as many more as might
become ready; for, said he, "The harvest is
great, and the laborers are few." (Luke 10:1-12.)
He sent them out two and two under
his direction and supervision. He also
gave them a message to declare and instructions
how and to whom to declare it, and
required that those going forth should be
fully consecrated to the work, being filled
with his spirit. Indeed, such were his forewarnings
of the present wages they should
receive, that none would undertake it except
such as had learned to walk by faith,

who were willing to "endure hardness as
good soldiers," and whose "treasure" was
"laid up in heaven."

In the present harvest the same course is
manifest. Since its beginning in 1874, the
Lord has been instructing his consecrated
disciples in the truths of another new dispensation,
revealing the glorious harmony
and beauty of his plan in outline and detail,
and also its orderly times and seasons; and
as they have become prepared he has been
sending them out— generally two and two,
where they have been able to give their

♦MILLENNIAL DAWN, VOL. II., Chap. vii.

R1742: page 382

whole time to the work— to declare, "The
Kingdom of heaven is at hand!" (in its
glory and completeness now, as, at the time
of the Jewish harvest, it was at hand in its
embryo condition) and to explain and
prove the truth of the message.

As in the Jewish harvest the Lord's instructions
confined the special work of those
messengers to the lost sheep of the house
of Israel, so his instructions here confine
the special work of his messengers to the
household of faith— spiritual Israel.— Gal. 6:10;
Isa. 52:7.

Here, too, as there, they have been forewarned
of that which their experience bears
out; viz., that there is no earthly gain in it,
no ease or worldly honor, no present reward
except the blessed consciousness of
being a co-worker with God and of knowing
the fellowship of the sufferings of Christ,
the joys of heart-communion with him now,
and the hope of future glory in his presence.
Only those who accept of these conditions,
and who are willing to endure hardness as
good soldiers, being impelled thereto by the
spirit of the Lord abiding in them, have
any desire or incentive to this service; and
if any such grow weary in well doing and
look longingly back to the things left behind,
it is not long before they drop out by
the way.

In the respects just mentioned the methods
in the two harvests are very similar; but
there are also points of dissimilarity which
we should not fail to note. For instance:

(1) Those sent out in that harvest

preached the truth orally, and attention was
drawn to them and their message by reason
of the miracles which they were empowered
to perform; while in this harvest the preaching
is done largely by the printed page, disseminated
through the agency of traveling
colporteurs sent out generally two and two
to bear the message.

The propriety of this feature of the change
is very manifest, since now education has
become general and the printing press has
largely multiplied the influence of every
one of the harvesters. By taking advantage
of this modern invention they magnify
the influence of the truth a thousand fold.
And in consequence of these improved facilities
of printing and of general education,
and the still greater advantage of nineteen
centuries of gospel privilege and blessing,
the truth now needs no such endorsement
as the miracle-working power given
at first, and so necessary then to the awakening
of attention and the confirmation of
the truth. In fact such methods now would
be out of harmony with the thief-like presence
and mission of the Lord here. (Rev. 16:15;
Matt. 24:43,44; 1 Thess. 5:2.) If he
comes as a thief, it is not to sound a trumpet
before him, calling the world's attention
to his work. Those gifts gradually disappeared
from the Church as the necessity for
them decreased. When faith gained a sure
and substantial footing, such helps were
taken away, and believers were expected to
walk by faith, and not any longer by sight.

(2) Those sent out in that harvest were
instructed to depend upon the people to
whom they went for support in temporal
things, while the reapers of this harvest are
independent of such means, greatly to the
advantage of the work. The reason for
this variation is also manifest. In the Jewish
harvest the reapers were sent exclusively
to a consecrated people. The entire nation
had bound itself by a solemn covenant
to the Lord (Exod. 19:8), and in consequence
had been specially favored in many
ways, but chiefly in that to them were committed
the oracles (the law and the testimonies)
of God. (Rom. 3:1,2.) According
to their covenant, therefore, it was the duty,
and it should have been esteemed by them
a privilege, to receive and entertain any
messenger of the Lord whose credentials
warranted such a claim and thus protected
them from impostors— as theirs did, their

personal character and demeanor and the
divine testimony of miracles thus endorsing
them. It was because of this preparation
of Israel as a people for the reception of the

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gospel (whether they had profited by it or
not), that they were expected to recognize
both the harvest message and the appointed
and attested messengers; and their opportunity
for either receiving or rejecting them
was the first applied test of their worthiness
of the special favors then about to be offered
to them. It was on this account that the
harvesters were instructed to go to that
people in a manner to impress them with
a sense of their obligations as a covenant
people to receive and gladly to entertain the
messengers of the Lord to them. Throughout
the whole nation the fame of the Messiah
and the divine attestations of his power
and authority had spread (Matt. 4:23-25;
Mark 1:28,32-34,45; 6:31-34; 8:26,27;
Luke 4:14,15,36,37; Matt. 9:26,31; 14:1,2),

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and these now sent forth in his name

represented him, so that in receiving them

they were receiving him, and in rejecting

them they were rejecting him. Hence the

blessing promised on their reception, and

denunciations that followed their rejection.

(Verses 1 1-15.) When they departed out

of the city or house that rejected them, they

were to shake off the very dust of their feet

for a testimony against them, because that,

in so doing, they were violating their most

solemn covenant with God and bringing

upon themselves the just condemnation of

such a course. That condemnation, however,

was not to eternal death, but to deprivation

of the privileges and blessings of

the new dispensation then about to be offered

to them, but of which they proved

themselves unworthy. Nor was the condemnation,

either then or at the full end of

their age, an individual one; for although

the nation as a whole was cast off from divine

favor and blinded, and destined to remain

so until the gospel favor had passed

over to the Gentiles, yet, during this time,

if any individual of the nation repented and

severed his ties with the nation and family

(which the persecuting spirit of the nation

has always compelled), he might, through
such tribulation, enter into the embryo kingdom
—the Gospel Church.

In this harvest the circumstances attending
the work are in many respects quite
different. Though here also the Lord has a
consecrated people— nominal spiritual Israel
—they are not a local nation within a circumscribed
boundary, but they are scattered
here and there as wheat in the midst of
tares. The reapers here must therefore
search them out singly, while there they
were grouped in cities and families and as
an entire nation.

Again, the circumstances here are the reverse
of those there in that the testimony
to the truth is given in the midst of a very
babel of voices, all claiming to teach the
truth; and so great is the confusion that only
the consecrated and faithful souls, whose
practised ears know the Master's voice from
all others, are able to discern it. They have
an affinity for the truth: the holy spirit
within them recognizes the same spirit in
the message, as well as in the messengers,
and it satisfies their longings as nothing else
can do.

Thus the harvest message becomes a test
of faithfulness to God's covenant people
here, and as a sickle it accomplishes the
reaping. These different circumstances and
conditions of this harvest make necessary
the very reverse of the former method of the
dependence of the messengers upon the hospitality
of the people. Now, in order to make
manifest that no mercenary motives, or motives
of indolence, or love of ease, or popularity,
or of desire to impose on others prompt
the reapers of this harvest, the Lord in his
providence has so arranged the work here
that all such motives are manifestly eliminated
from the harvest work; and it is seen
to be a self-sacrificing labor of love, prompted
by that devotion and zeal which the truth
alone inspires. And this of itself commends
the truth to the attention of the Lord's people
where the messenger comes in contact
with them, though often it reaches them
through the printed page alone, where the
luster of the truth is its own commendation.

This difference in the two harvests was
aptly illustrated by the Lord when he likened
the Jewish nation to wheat and chaff,
and his work there to a fan for blowing the
chaff away— thus indicating the compactness
of that people; while here his professed

people are likened to wheat and tares, thus
indicating their scattered and confused condition
and the necessity of careful searching
and gathering out.

It would therefore be entirely out of order
for the reapers in this harvest to denounce
or shake off the dust of their feet for a testimony
against any city now, for no city
or community as such is now in covenant
relations with God as was Israel; and so different
are the customs and circumstances
of this time that a man might brush the dust
and denounce the people for a week and
not be noticed, or, if noticed, merely considered
as of unsound mind, so intent are the
masses of the people on pursuing their own
course and grasping after gain.

The consequence now to those who recognize
and yet reject the truth will be very
similar to those which followed Israel's rejection
(their complete overthrow in the
midst of great tribulation), excepting that
the increased light and privilege of this time
will merit and receive the greater punishment
--"a time of trouble such as never was
since there was a nation." (Dan. 12:1.)
Surely, then, it will be more tolerable for the
land of Sodom and Gomorrah (Matt. 10:15)
in the day of judgment (the Millennial age)
than for the condemned house of Israel, either

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fleshly or spiritual, which are judged unworthy

of the grace of God, because they

cast it from them. The judgment upon condemned

fleshly Israel was a terrible overthrow

in the midst of harrowing scenes of

war and desolation and famine, leaving

them utterly desolate and scattering them

as fugitives among all nations; while that

which is shortly to come upon nominal

spiritual Israel is described as a time of unparalleled

trouble, such as never has been

and never again shall be.

Another point of contrast which this lesson
suggests is that between the Lord's
methods for the harvest work of the Jewish
age and the subsequent methods of the
inspired Apostles, equally under the Lord's
direction and supervision, which not only
winnowed the grain of that harvest, but also
sought to systematically store it. The
wheat of that dispensation was to form the
nucleus of the Christian Church— the embryo
kingdom of heaven— which as a compact

and sympathetic body subject to Christ,

imbued with his spirit, and representing his

truth, was to stand before the world as a

living testimony to his truth and to the

power of his grace for nearly two thousand

years. It was necessary, therefore, as believers

multiplied in the days of the apostles,

to adopt some simple method of recognition

which would serve to unify them

and to make them helpful one to another as

members of one body.

But as that work of organizing the Church
of the new Gospel dispensation was no
part of the harvest work of the old Jewish
dispensation, so the present harvest work
or reaping of the Gospel dispensation is also
separate and distinct from the work of
the new Millennial dispensation now drawing
on. But there is this difference between
our days and those of the apostles: the
wheat of the Gospel age is not to form the
nucleus of another Church for the Millennial
age; and those gathered out from among
the tares are not beginning, but are finishing
their course on earth, and the time of
their sojourn in the flesh is very short and
cannot go beyond the twenty years of harvest
yet remaining. Their organization for
the work of the new dispensation will be
beyond the vail, when they are changed to
the glorious likeness of the Lord.

In view of these facts and also of the nature
of the harvest work, and the additional
fact that each one so gathered is expected
to enter into the harvest work as a reaper,
and will do so to the extent of his ability
and opportunity, it is plain that the forming
of a visible organization of such gathered
out ones would be out of harmony with the
spirit of the divine plan; and, if done, would
seem to indicate on the part of the Church
a desire to conform to the now popular idea
of organization or confederacy. (See Isa. 8: 12.)
The work now is not organization, but
division, just as it was in the Jewish harvest
proper (Matt. 10:34-36.) And this harvest,
as illustrated by the natural, is the
busiest time of all the age, because the time
is short and the "winter" is fast approaching.
What is to be done must be done quickly,
and there is abundant room in the great
field for every member of the body of
Christ to reap.

While, therefore, we do not esteem a visible
organization of the gathered ones to be
a part of the Lord's plan in the harvest

work, as though we expected as an organization

to abide here for another age, we

do esteem it to be his will that those that

love the Lord should speak often one to another

of their common hopes and joys, or

trials and perplexities, communing together

concerning the precious things of his Word,

and so help one another, and not forget the

assembling of themselves together as the

manner of some is; and so much the more

as they see the day approaching.— Mai. 3:16;

Heb. 10:25.

Let us, then, give ourselves diligently to
the great harvest work, observing and carefully
following the providential lines for
the guidance of the work as indicated by
the Lord of the harvest— the same Lord,
and just as truly present and active in this
harvest as in the Jewish harvest, though invisible
to mortal sight. What dignity and
grandeur and blessed inspiration does the
realization of this truth give our humble
services! Truly it is not a glory which the
world can discern, but faithfulness to the
end of our course will bring an exceeding
and eternal weight of glory which will appear
to all God's intelligent creatures of
every name and order; for in the ages to
come he will show forth the exceeding
riches of his grace in his loving kindness
toward us who are in Christ Jesus (Eph. 2:7);
and, praise the Lord ! our exaltation and
glory will be for a grand and benevolent
service— even the privilege of scattering
universal blessings.

page 386

ZION'S WATCH TOWER

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED TWICE A MONTH.

TOWER PUBLISHING COMPANY,

"BIBLE HOUSE"

ARCH STREET, ALLEGHENY, PA., U.S.A.

C. T. RUSSELL, EDITOR; MRS. C. T. RUSSELL, ASSOCIATE.

SUBSCRIPTION PRICE, $1.00 A YEAR, IN ADVANCE,
By Express Order, Postal Money Order, Bank Draft, or
Registered Letter. Foreign only by Foreign Money Order.

FREE TO THE LORD'S POOR.

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.

"GOOD HOPES" FOR 1895.

The Supplement which accompanies this issue
is not to be considered "an appeal," nor "a request,"
for money for the Tract Fund. It is
nothing of the kind. It is merely sent out as a
convenience for such of our readers as are anxious
to have a hand in the good work which the
Lord is now doing, and who appreciate the privilege
of being co-workers with us in it.

The name may be original with us, but the
plan is not. It is the Lord's arrangement
through the great Apostle Paul. (See 1 Cor. 16:2.)
It is not given as a law; there is no such
bondage— no tithing under the New Covenant.
But as a suggestion it certainly is a good one,
and has, so far as we are aware, proved a blessing
to all who have observed it. It has not
only enlarged their contributions to the Lord's
cause, but it has correspondingly enlarged their
hearts, and increased their love and deepened
their interest in the truths which they thus
practically confess.

The "Good Hopes" enable us to judge,
somewhat in advance, of the amount of money
at our disposal for the year, and permit us to
contract accordingly; and where large quantities
and low prices are factors, this is of considerable
importance.

True, many failed considerably of what they
had "hoped" to do for the cause during this
year; but they received the blessing which always
comes from willingness to render the Lord
service and trying to do it. On the whole, as
will be noted from the Reports in this issue, our
Great Provider made up from other sources what
he did not see best to entrust to their disposal.

R1744: page 386
JERUSALEM TO BE PROBED.

Excavations certain to add to the knowledge
of the old city of Jerusalem are soon to be
made. The Sultan has granted a firman to the
Palestine Exploration Society, of London, giving
a long-sought privilege. The permission
to dig includes a generous strip of land all
around the walls on the outside, excluding only
Moslem burying-grounds and holy places.

The work is to be done under the direction
of Frederick Bliss, a young American of considerable
reputation as an archaeological explorer.
Shafts are to be sunk on the hill of
Ophel, where were the royal gardens and the
tombs of the kings. It is hardly possible that
this ground can be turned up without valuable
discoveries being made. One thing hoped for
is that the old wall that swept around the
southern brow of Zion may be found.

The imperial firman grants a two years' privilege,
time enough to make the old city of
Solomon and the Jebusites tell some of its long
hidden secrets. — N.Y. World.

R1744: page 387

VOL. XV. DECEMBER 15, 1894. NO. 24.

"WHO SHALL ASCEND."

"Who shall ascend into the hill 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 deceitfully. He shall receive the
blessing from the Lord, and righteousness from
the God of his salvation. This is the generation
of them that seek him, that seek the face
of the God of Jacob."-Psa. 24:3-6.

IN this psalm the prophet David takes the
standpoint of the dawn of the Millennial age,
when, after the great time of trouble, the kingdoms
of this world will have become the Kingdoms
of our Lord and of his Christ (Rev. 1 1 : 15),
—when the "Times of the Gentiles" will

have been fulfilled, and "he whose right it is"
will have taken unto him his great power and
begun his glorious reign. Those who have
studied the plan of the ages and its times and
seasons know that this is due to be accomplished
by the year 1915,— only twenty years future
from the present time. Then will the words
of this prophecy be fulfilled— "The earth is the
Lord's and the fulness thereof; the world, and
they that dwell therein; for he hath founded it
upon [instead of] the seas, and established it
upon [in place of] the floods."— Verses 1,2.

The earth, the world, the seas and the floods,
the hills and the mountains are all used here,
as in numerous other instances, in a symbolic,
and not in a literal sense, which would be absurd
in this connection. The earth and the
world represent the present social order of things,
or human society as at present organized. The
seas and the floods represent an increasingly
large class of mankind which restlessly recoils
against the restraints of the present social order
and at times grows turbulent and threatening.
The hills and mountains represent governments.

When the earth is the Lord's and the fulness
thereof, it will not be because all the kingdoms
of this world will have been converted to God
and purified, and their kings permitted to reign
by the grace of God, as they now claim to do,
and because all the now restless masses of men
will have become docile and submissive to the
present governing powers; but it will be as the
prophet declares, because God will have "founded
it upon the seas and established it upon the
floods." That is, the present earth, or social
organization, and the present heavens, or ruling
powers, will have passed away, and the new earth
will be established upon the ruins of the old.
When the waves of the restless sea-element of
society shall have arisen in their might and
overwhelmed the whole present social order, so
that the wild and stormy sea of anarchy shall
prevail everywhere, then, amidst the wreck and
ruin, the desolation and universal despondency
and despair, the voice of Jehovah will be heard,
saying, "Be still, and know that I am God: I
will be exalted among the nations, I will be exalted
in the earth." (Psa. 46: 10.) And out of
the wild commotion of that stormy sea God will
bring order and peace.

Instead of this restless sea of humanity he will
found the new earth, the new order of things;
yea, and he will firmly establish it upon [in place
of] the floods: there he will establish his Kingdom
"which cannot be moved." (Heb. 12:28.)
And he will set his King upon his holy hill of

Zion, and give to him the nations for his inheritance,
and the uttermost parts of the earth for

R1744: page 388

his possession. (Psa. 2:6,8.) Then indeed shall

the King, the Lord's anointed, reign in righteousness;

and princes shall decree justice (Isa. 32:1);

and, in consequence, there shall be

abundance of peace so long as the moon endureth.

--Psa. 72:7.

There will then be but one Kingdom (mountain
or hill) in all the world— the Kingdom of
God; and his Anointed will be King in all the
earth in that day. (Zech. 14:9.) This hill or
kingdom of the Lord is that to which the Psalmist
refers when he raises the question, "Who
shall ascend into the hill of the Lord? and who
shall stand in his holy place?" To ascend into
the hill of the Lord is to come into his
Kingdom as loyal and obedient subjects, as true
citizens, worthy of all its blessings and privileges,
and not as aliens and foreigners, having
no part or lot in the common interests and inheritance
of all the true and loyal people of
God, viz., eternal life and all its blessings of
righteousness, peace and everlasting joy. Who
indeed shall be counted worthy thus to ascend
into the mountain of the Lord? "And who
shall stand in his holy place?" The reference
here is to the antitype of the typical temple of
God, which, standing upon the top of Mount
Zion, prefigured the glorious true temple, the
Church of the living God, in Kingdom power
and glory. Who shall stand in that holy place
in that age of glory and blessing now so near
at hand?— who shall be counted worthy to reign
with Christ in his Kingdom?

The answer to both inquiries is the same-
He that hath clean hands and a pure heart;
who hath not lifted up his soul unto vanity, nor
sworn deceitfully." These will be the required
qualifications for citizenship in the Kingdom,
when the Kingdom is established; and they are
also the qualifications required now of all those
who would be heirs of that coming Kingdom.
It will be observed that the qualifications mentioned
are not those of faith (for faith in the
gospel of the Kingdom, which includes faith in
Christ the King and Redeemer, is implied in
the desire to be in the Kingdom in any capacity);
but the qualifications mentioned here are
those of character. The Scriptures elsewhere
make more specific mention of the necessary
faith, but always implying a character consistent
with the faith. (Acts 16:31; John 3:16,36.)

The prophet does not ignore faith, but points

to that character which is the legitimate consequence

of a true faith exercised unto godliness.

A faith which does not produce character is

null and void. (Jas. 2:17.) Therefore it is

plain that both the heirs and the subjects of the

Kingdom of God must have that character

which is both begotten and developed by the

faith of the gospel; for if the faith of the gospel

be held in unrighteousness there is no place

in the Kingdom for any such. (Rom. 1:18.)

Let us consider the character-requirements here

mentioned.

"Clean hands."— That means clean actions,
clean conduct. If bad habits of any kind have
been cultivated, they must be promptly forsaken.
The hands must not be defiled with the holding
of bribes, nor with the gain of oppression,
and every evil thing must be resolutely put
away. (Isa. 33:15.) It is in vain that any profess
loyalty to God and to his anointed King
and Kingdom while they continue in a sinful
course of action. Loyalty to the Kingdom signifies
determined opposition to sin in all its
forms, and a firm resistance of it.

"A pure heart."— That signifies purity of will,
intention or purpose, which, like the needle to
the pole, always turns toward righteousness.
Though some sudden or strong temptation may
for an instant, through the weakness of the
flesh, draw it to the right or to the left, yet
quickly it recovers its normal position which is
true to righteousness and truth. A pure heart
loves righteousness and truth, and hates iniquity.
It loves purity, and despises all that is impure
and unholy. It loves cleanliness of person, of
clothing, of language and of habits. It delights
only in the society of the pure, and shuns all
others, knowing that "evil communications corrupt
good manners."

"Who hath not lifted up his soul unto vanity."
Pride is an abomination to the Lord
and to all those who partake of his spirit. It
is a weed which, if once permitted to take root
in the heart, will soon crowd out every grace.
The Psalmist says, "I hate vain thoughts;" and
such should be our sentiments. The grace of

R1744: page 389

humility, meekness, is one of the most beautiful
that can adorn the character. It takes a sober
estimate of personal qualifications, is not puffed
up, does not behave unbecomingly, and seeks
to exercise its talents, not for pride and vain
glory, but for the joy of doing good. It is

modest, candid and sincere, both in consideration
of its own qualifications and those of others.
What comfort and pleasure are found in the society
of those possessed of such a spirit.

"Nor sworn deceitfully."— Those who make
a solemn covenant with the Lord, and who thereafter
wilfully despise or ignore it, have sworn
deceitfully; and surely no such disloyal subjects
can be admitted either to citizenship or heirship
in the Kingdom of God. But those who,
in this age, have made a solemn covenant with
God and who are true to their covenant, even
unto death, they shall ascend into the holy
place, the temple of God— they shall be the heirs
of the Kingdom, joint-heirs with Jesus Christ;
while all such, in the age to come, shall be recognized
and privileged citizens of the Kingdom.
These shall receive the blessings of the Lord
promised in his Word. After first receiving the
imputed righteousness of Christ through faith,
they may, under divine grace, be made perfect
in righteousness and worthy of eternal life.

This is the generation of them that seek the
face of the God of Jacob. Men do not obtain
these blessings without seeking them, nor without
seeking them in God's appointed way-
through Christ, by humble reliance upon his
finished work of redemption, and by the full consecration
of all their ransomed powers of mind
and body to his holy will, which is only our
reasonable service.

Beloved, ye who are called by his grace to
stand in his holy place, let us ponder these
things. Are our hands clean and our hearts
pure? are we humble and faithful to our covenant?
Let us see that we meet these conditions,
and let us run with patience the race set before
us, looking unto Jesus.

R1744: page 389

"THINK IT NOT STRANGE."

"Beloved, think it not strange concerning the fiery trial
which is to try you, as though some strange thing happened
unto you: but rejoice, inasmuch as ye are
partakers of Christ's sufferings, that, when his glory
shall be revealed, ye may be glad also
with exceeding joy."— 1 Pet. 4:12,13.

PERHAPS few have learned to value the discipline
of the Lord as did the faithful

Apostle who wrote these words. While he as
well as others realized that no affliction for the
present seemeth joyous, but rather grievous, yet
knowing the ministry of such discipline, and
recognizing it as an additional evidence of
sonship to God, he rejoiced in being a partaker
of it.

But why is it that fiery trials must come to
us? Is there no way of gaining the crown
without these crosses? No, there is not; for if
ye receive not the discipline of trial whereof all
are partakers, then are ye bastards and not sons;
for what son is he whom the Father chasteneth
not? Trials of faith and patience and love and
endurance are as necessary to our development
and our fitting for the high position to which
we are called, as are the instructions of the divine
Word and the special manifestations of divine
grace. The blessed sunshine and shower
have their benign influence, but none the less
the cloud and the storm; but we need ever to
bear in mind that the cloud has its silver lining,
and that God is in the whirlwind and in the
storm.

Like water upon the parched earth, and like
sunshine to vegetation after winter snows, so
the message of divine truth comes to us and
with it the blessed realization of divine favor.
In the joy of our new-found treasure we are apt
to think at first that we have actually entered
the Beulah land of joy and peace where sorrow
and trial can never more come to us. But no;
there are sorrows ahead and trials beyond, and
you will need all the strength which the truth
can give and all the blessed influences that divine
grace can impart to enable you to endure
faithfully to the end.

But do not stop to worry about the trials until
they come; only remember the Apostle's
words— "Think it not strange," when they do

R1744: page 390

come. They come to prove you and to strengthen
your character and to cause the principles of
truth and righteousness to take deep root in
your heart. They come like fiery darts from our
great enemy, Satan, whose wrath against the
children of light is permitted to manifest itself
in various ways; but his darts cannot injure
those who securely buckle on the divinely provided
armor of truth and righteousness. "Wherefore,"
says the Apostle, "take unto you the
whole armor of God,. ..above all, taking
the shield of faith, wherewith ye shall be able
to quench all the fiery darts of the wicked."—

Eph. 6:13-17.

The Christian life is thus set forth as a warfare
—a warfare, "not against 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.)
In other words, as Christians imbued with
the spirit of our Master, we find the principles
of truth and righteousness which we have espoused
to be at variance with the whole present
order of things, which is to a very large extent
under the control of "the prince of this world"
—Satan. And when sin is thus so inwrought
throughout the whole social fabric of the present
age; and not only so, but when we also
find the flesh, our own old nature, in harmony
with it, we see into what close quarters we must
come with the enemy, and what a hand to hand
and life- long struggle it must needs be. Yet
our weapons are not carnal, but spiritual, and
the Apostle says they are mighty for the pulling
down of the strongholds of error and iniquity.
~2 Cor. 10:4,5.

When, therefore, the fiery trials and darts
from the enemy come upon you, be ready as an
armed soldier of the cross to meet and withstand
them. If you run away from them, you
are a coward, and not worthy to be called a
soldier.

R1744: page 390

"A THORN IN THE FLESH."

"And lest I should be exalted above measure through the

abundance of the revelations, there was given to me a

thorn in the flesh, the messenger of Satan to buffet me,

lest I should be exalted above measure. For this

thing I besought the Lord thrice, that it might

depart from me. And he said unto me, My grace is

sufficient for thee; for my strength is made perfect

in weakness. Most gladly, therefore, will I

rather glory in my infirmities, that the

power of Christ may rest upon me.

"Therefore I take pleasure in infirmities, in reproaches,

in necessities, in persecutions, in distresses for Christ's

sake; for when I am weak, then am I strong."— 2 Cor. 12:7-10.

THIS was the language of an overcoming
saint, meekly bowing to the divine will.
Noble and loyal and true and strong in character
as the Apostle Paul was, he yet realized that he

was a member of the fallen race, and, in common
with all humanity, subject to frailties.
God had called him to a most important and
glorious work— that of bearing the gospel to
the Gentiles; and, for the benefit of the whole
Church, to him were granted special and wonderful
revelations, even above all the other
honored and beloved apostles. He was caught
away in mental vision to the third heaven—
the new dispensation, the Millennial reign of
Christ, and shown things (doubtless the plan
and purpose of God, as now made manifest to
us, largely through his writings, in the light of
this harvest period, but) not lawful to be uttered
then, because not then due to the Church.
(2 Cor. 12:4.) Upon him devolved the care
of all the Churches of the Gentiles, and great
were the responsibilities of his office. Though
the position was a most laborious and trying
one, requiring great fortitude, zeal, energy and
self-denial to fill it, it was also one of great honor.
And Paul appreciated the honor of such intimate
fellowship of service with the Lord, and
manifested his appreciation by untiring zeal and
enthusiasm. But even in this the Lord recognized
a personal danger to his beloved and
faithful Apostle— a danger of pride and self-exaltation,
which, if it should develop, would
soon unfit him for further service and rob him
of his future reward. So the thorn in the flesh
was permitted to come. It came, not from the
hand of the Lord, though by his permission;
but, as the Apostle affirms, it was "the messenger
of Satan to buffet" him.

R1744: page 391

A thorn in the flesh is always a painful thing;
and whatever this may have been, it was something
severely trying to Paul. At first he
thought only of the pain and annoyance it
caused him, and of its hindrance to him in the
Lord's work: it was a messenger of Satan that
he was anxious to get rid of. Three times he
besought the Lord for its removal. But no, it
had come to stay, and the Lord mercifully
made him to realize that though it was very
undesirable to the flesh, it was nevertheless
profitable to him spiritually; for otherwise he
might become exalted overmuch.

The implication of weakness the Apostle
humbly accepted. He did not resent it and
begin to boast of his strength and to reproach
the Lord for not exerting his power for its removal;
but, on the contrary, with grace and
gladness he accepted the Lord's judgment of

his heart, and his estimate of his strength, and
appreciated the love that thus cared for him
personally, while through him he was ministering
to the whole Church. Yes, praise the Lord !
he chooses his own instruments, and whets and
grinds and polishes them for the more effectual
service, and wields them with force and power
in the service of his people; but in all the painful
and laborious service he has special care also
for the willing and faithful instrument. He
will not suffer it to be tried beyond that which
it is able to endure; nor will he suffer it to be
exalted without some counterbalancing thorn in
the flesh to preserve its equilibrium.

R1745: page 391

The answer to the Apostle's prayer, although
not in accordance with his request, was a blessed
consolation— "My grace [my favor] is sufficient
for thee; for my strength is made perfect [made
manifest] in [your] weakness."

This is also the blessed consolation of every
truly submissive heart. How many of the Lord's
people are tempest-tossed and sorely tried in
these days; and doubtless many of them have
earnestly besought the Lord to remove this or
that trial or affliction; but the piercing thorn
still remains for their discipline and perfecting.
Let all such, like Paul, give ear to the Master's
voice— "My favor is sufficient for thee." What
if other friends forsake thee, and hosts of foes
seek to overwhelm thee, if thou hast my favor,
my love: is not that sufficient? And what
though the flesh be weak and the heart sometimes
faint, my strength shall supply your lack;
and while you walk in the way of my appointment,
your weakness shall only the more manifest
the power of God working in and through you.

What sincere child of God has not realized,
in times of greatest need and felt weakness, the
power of God on his behalf supplementing his
weakness with strength from above? And when
the task was accomplished to which the Lord
had called him and for which he felt so incompetent
of himself, has he not realized in the
outcome the wonder-working power of God?

In view of such a gracious provision to supplement
his weakness with divine strength, the
faithful Apostle meekly responded, "Most gladly,
therefore, will I rather glory in my infirmities,
that the power of Christ may rest upon me."
Having put forth all his own energies and faithfully
used his own ability to its fullest extent as
a wise steward, it was his joy to recognize the
hand of the Lord working with him— by miracles

and signs and with demonstrations of the
spirit and of power. (Heb. 2:4; Acts 19:11;
1 Cor. 2:4.) These demonstrations of divine
power supplementing Paul's faithful use of his
natural abilities were the Lord's endorsement
of all he did— the manifestations of divine approval
both to himself and to others, and consequently
cause for great rejoicing.

With the Apostle it is also the privilege of all
God's children to have their weakness supplemented
by divine grace, while they meekly and
faithfully use their talents in the Lord's service.
And so all the faithful may rejoice in tribulations
and infirmities, while God overrules the
former and supplements the latter to his praise.

But to rejoice in tribulations, to endure meekly
and patiently a sore thorn in the flesh, and
even to glory in such personal infirmities as
make the power of Christ the more manifest,
is not possible except to those whose hearts are
in fullest accord with the loving purposes of
God. If the heart be influenced by pride or
ambition or love of fame or wealth or any
worldly ambition, joy in tribulation is impossible.
But if the old ambitions and desires of
the flesh are kept under, and faith, love, hope
and zeal are all alive and active, we shall have
the consciousness of the divine favor, and then
we can rejoice in every experience.

R1745 : page 392

"THE LORD IS MY SHEPHERD."

"The Lord is my Shepherd: I shall not want."— Psa. 23:1.

IN comparing himself to a shepherd, the Lord
made a very apt illustration of his care for
his people— a care which is always solicitous for
their welfare, watchful for their interests, patient
with their youth and inexperience and untiring
in its ministry of love.

But it is only when the individual can say in
his heart, The Lord is my Shepherd, that this
blessed ministry of the good Shepherd can be
realized. It is when we become his sheep that
we learn the value of the Shepherd's care; and
the man who has had experience under the care
of the good Shepherd can truly say with the
Psalmist, "I shall not want." He shall not
want for the temporal necessities of the present
life— "Bread shall be given him; his waters

shall be sure." (Isa. 33:16; Matt. 6:33,34.)
He shall not want for light and be left to walk
in the darkness of this world, but unto him shall
be given the light of life. (John 8: 12.) He
shall not want the necessary care and discipline
to fit him for the future life; "for whom the
Lord loveth he chasteneth, and scourgeth every
son whom he receiveth." (Heb. 12:6.) He
shall not lack the consolations of divine grace
in times of trial and affliction; for it is written,
"My grace is sufficient for thee, for my strength
is made perfect in weakness." (2 Cor. 12:9.)
He shall not want for fellowship and sympathy;
for the Lord himself hath said, "I will never
leave thee nor forsake thee" (Heb. 13:5); and
again, "Lo, I am with you alway."— Matt. 28:20.

Surely no good thing will he withhold from
them that walk uprightly— as true sheep. He
will protect them in every danger, and guard
them with a shepherd's care.

R1745 : page 392

Z.W.T. TRACT SOCIETY'S ANNUAL REPORT.

IT is with great pleasure, deep gratitude and
profound recognition of the great Master's
providential leadings, that we summarize and
lay before our readers the results of their labors
and ours with and under the great Chief Reaper
in the present harvest work, for the past year—
from Dec. 1, 1893 to Dec. 1, 1894.

We congratulate our readers that although the
year has been marked by Satan's fiercest assaults
upon the Lord's work and upon us of the
WATCH TOWER as his and your representatives
in the supervision of that work,— and notwithstanding,
too, the fact that the year has been
one of unprecedented pinch in financial affairs,
nevertheless it has been the most successful year
of the Tract Society's experience in the amount
of money received and expended, and in the tract
pages circulated, as you will see from the reports
of the Secretary and Treasurer subjoined. True,
the work is small:— very small is the sum at our
disposal for the spread of the Truth compared
with the immense sums donated to other tract
societies for the promulgation of what we believe
to be chiefly error. The Lord in his wisdom
has seen fit to limit the means at our disposal,
and no doubt for good reasons;— quite probably
to draw out to greater activity and self-denial

each one who has the cause at heart.

"It is required of a steward that he be found
faithful." We at the WATCH TOWER office are
in several respects stewards of the Lord's goods,
"stewards of the manifold grace of God,"
and it is his approval which we crave. We trust
that as he reviews the efforts and results of the
year— your efforts and ours— that he can approve
both you and us, saying, "Well done,
good, faithful servants." But we of the TOWER
office are not only the Lord's stewards, of goods
both temporal and spiritual, but we are also
your stewards,— stewards of those monies which
you have contributed to the Tract Fund— and
as your stewards this report is due to you, and
submitted accordingly.

If we cannot congratulate you that the sum
is a large one, we can congratulate you that it
has accomplished more than double as much
as the same amount generally accomplishes
in the hands of other Tract Societies, where

R1745: page 393

salaries and office rent consume a large proportion

of the receipts. Twenty-three millions

of pages of tracts is a good showing; and if

the DAWN pages circulated were added, it would

represent over thirty millions of pages more.

Thank God for the privilege of having a share

in this, his work of gathering together his elect

unto him, preparatory to the setting up of his

Kingdom in power and great glory. Compare

Psa. 50:4,5; Matt. 13:30, and Matt. 24:31.

The colporteur work has been considerably
interfered with by reason of the financial depression.
Tens of thousands of people who
have the time to read, and whose minds are
more than ever open to the message of God's
Kingdom coming, have been obliged by necessity
to refuse to purchase DAWNS, and have
been supplied with free tracts instead. This in
turn has worked unfavorably to the colporteurs,
many of whom have been obliged to receive credits
and some assistance from the Tract Fund while
others have been forced to quit the work entirely
until times improve, which we expect will not be
before next Spring. These dear co-laborers have
many trials and discouragements by the way,
and need our prayers. Let all who feel an interest
in the cause remember in their devotions
these whose labor of love has been God's instrumentality
for carrying the good tidings of
great joy to so many of you, and this branch of
the service, which has been specially attacked by
the Adversary during the year just closed.

Impressed with the fact that a number of
school teachers, ministers and business men who
had tried the colporteur work had failed to make
it a success, we have devised a new method of
work specially suitable for them. A few are
already using it with success, and we hope that
it will enable many to engage in the harvest
work in a self-supporting way during the coming
year. The new method is not at all adapted
to the use of the average colporteur, who
succeeds best with the usual methods: indeed
the new method is suited only to those who by
the grace of God can respond that they possess
the eight qualifications for public ministry,

R1746: page 393

mentioned in our issue of Sept. 1; and it is consequently
explained only to such as can and do
thus respond.

The "New Branch of Service," started some
time ago, but mentioned and enlarged recently,
—viz., the arrangement for the holding of
meetings, by traveling representatives of the
Tract Society— is proving spiritually profitable
to the Church, as indicated by letters received
from various quarters, which tell of spiritual
good derived, and truth more clearly
discerned.

This work is carried on economically, too,
that the means supplied by the Lord may reach
as far and accomplish as much as possible. A
reference to the Treasurer's report will show that
only $403.88 has been expended in this way;
and this was nearly all spent during the past three
months. Brother M. L. McPhail only has been
giving all of his time to this work, and he alone
has all of his expenses paid out of the Tract
Society's fund, the other laborers in this branch
of the service, Brothers Antoszewski, Austin,
Bell, Blundin, Bohnet, Draper, Merrill, Murphy,
Owen, Page, Ransom, Richards, Thorn,
Webb, Weber, Weimar, West, Williams, Wise
and Witter, being traveling salesmen, colporteurs
or business men whose expenses are met by their
business or otherwise and who delight to give
an evening or a Sunday, as they can arrange it,
in serving the Lord's flock— pointing to the
green pastures and the still waters and feeding
and rejoicing with the "sheep."

During the past five months Brother McPhail
has visited groups of WATCH TOWER readers
in fifty-three cities, and has held about one
hundred and fifteen meetings in the states
of Pennsylvania, Delaware, Maryland, Virginia,
West Virginia, Ohio, Kentucky, Delaware,

Indiana, Illinois and Michigan. The other

brethren, all together, have probably held as

many more meetings— some in New York, Pennsylvania,

Ohio, Massachusetts, Iowa, Wisconsin,

Indiana, Canada, Illinois, Texas, California,

Oregon and Florida. Several others expect to

engage in this branch of the work early next

year. This branch of the service also deserves

our sympathies, co-operation and prayers.

The blessings attending these meetings will

depend largely upon the sympathy and cooperation

of those visited; and the Lord will

not be unmindful of your labor of love and

R1746: page 394

service in such co-operation, in however humble
the capacity; and he will reward with grace
now and with glory hereafter. All who desire
such meetings, and who would co-operate in
making them a blessing to themselves and others,
are invited to let us know of their desires. And
any who make use of the "Good Hopes" blanks
which accompany this issue may, if they so prefer,
designate what proportion of their donations
they wish to have applied to the forwarding
of this special branch of the service.

In view of the activity of our great Adversary,
and his endeavor to counterfeit not only the
light of truth, but also the ministers of the light,
it is well that the Lord's people should be on
guard against the agents of another gospel, which
denies that our Lord bought them (2 Pet. 2: 1)
and claims that he was merely an example and
teacher. No such error need be feared from
any of the Brethren who bear our Letter of Introduction
and Commendation.

Concerning the spiritual condition of the
Church in general, we have exceptionally good
opportunities forjudging, being in communication
with many of the household of faith the
world over; yet only the Lord can read the
hearts;— "the Lord knoweth them that are
his." However, we are glad to be able to report
that while the love of many waxes cold,
we have many cheering evidences that the
spiritual warmth of others is constantly increasing;
and although Satan is permitted to
sift out some, as we were forewarned, others are
by the same trial only the more firmly rooted
and grounded and built up in the most holy
faith. And for every one who leaves the ransom
and the light of present truth, another, more
earnest and zealous, comes forward— reminding
us of our Lord's words, "Hold that fast which
thou hast, that no man take thy crown."—

Rev. 3:11.

Not only do the letters received, and the reports
from the traveling brethren and the colporteurs,
testify to much earnestness and love
for the truth, but the Treasurer's Report, which
follows, testifies to the same in no uncertain
tones; for where the poor give their hard-earned
dollars their hearts must be also— especially in
the recent close times. While the sum contributed
would be small indeed for wealthy
people to spend in forwarding the grandest tidings
that ever reached the ears of man, yet we
know that the donations of some have not been
without considerable self-denial; for among our
readers are not many great or rich in this
world's greatness and riches.

SECRETARY'S ACCOUNT.

During the year from Dec. 1, '93 to Dec. 1,
'94 there have been circulated, free, the
following:

Copies OLD THEOLOGY TRACTS, 1,159,091
" ZION'S WATCH TOWER, 125,892

Since tracts vary as to the number of pages,
it is customary to reckon their circulation by
pages. The foregoing, so stated, represent
23,321,900 pages.

TREASURER'S ACCOUNT.

RECEIPTS:

From "Good Hopes," $5,664.56

" other sources, 4,076.00

Total, $9,740.56

EXPENDITURES:

For Balance due from last year, $ 478.60

" Tracts, TOWERS, etc., sent out free,. 5,738.97
" Postage, freight, wrappers,

etc., for same, 658.55

" Labor, mailing same, 572.00

" Foreign translations, plates,

etc., Tracts and DAWNS, 1,025.26

Assistance to colporteurs, DAWNS

to the poor, etc., 553.30

Interest on colporteurs indebtedness

toT.P. Co., 310.00

Expenses of traveling Evangelists, 403.88

Total, $9,740.56

Thus, by the grace of God, we start upon the
new year free from all debts and hopeful of
great privileges and opportunities just before
us. Let us each do with our might what our
Master has placed within our reach; and let us
do it promptly and zealously, remembering that
nearer and nearer comes the night when no
man can work.— John 9:4.

It is but our duty to mention that the foregoing
statement takes no account of some five
thousand dollars of credits extended to colporteurs

R1746: page 395

by the Tower Pub. Co., for which our
Tract Society is pledged;— and the most of
which it is to be hoped the colporteurs will
soon be able to settle for themselves. Those
who can do so should have their accounts paid
ahead or else send the money with their orders,
as our Society is obliged to pay interest on these
balances. In this connection it is proper to
mention that the items of rent, light, heat
and clerical work are not omitted by accident
from our account of expenditures. These are
donated by the Tower Publishing Co.

While the colporteur work for the circulation
of MILLENNIAL DAWN is under the supervision
and patronage of this Society, it is self-supporting
to a very large degree;— the only liabilities
being the guarantee of their accounts above
mentioned and in the preparation of foreign
translations. An item on this last account appears
in the Treasurer's report, above.

R1746: page 395

THE PRINCE OF PEACE.

IV. QUAR., LESSON XII., DEC. 23, ISA. 9:2-7.

Golden Text— "Of the increase of his government
and peace there shall be no end."— Isa. 9:7.

The standpoint of the Prophet here is that of
the dawn of the Millennial age, immediately
after the setting up of the Kingdom of God in
the earth— both its earthly and its heavenly
phases.

Verse 2. "The people that walked in darkness
have seen a great light." The reference here

is to the world of mankind, all of whom will at
that time recognize the presence of the Lord
and his Kingdom established; for it is written
that "every eye shall see him." (Rev. 1:7.)
The world that has walked in the darkness of
ignorance and superstition for six thousand years
will then begin to see the glorious light of truth
and righteousness, and in the earthly phase of
the Kingdom they will see the grand illustrations
and rewards of righteousness.

"They that dwell in the land of the shadow
of death [i.e., fleshly Israel under the condemnation
of their law covenant*], a light
shineth brightly over them." Yes, the light
will shine with special brilliancy upon fleshly
Israel: then their blindness will be turned away
and the favors of the new dispensation will
again be— "to the Jew first, and also [afterward]
to the Gentile;" and through the secondary
instrumentality of the fleshly seed of Abraham
shall all the nations of the world be blessed.
The ancient worthies of that nation will be the
visible rulers of the world, and their new work
will begin at Jerusalem, bringing order out of
confusion, peace out of discord and making
Jerusalem a praise in the whole world. It was
with reference to this that the Prophet wrote
again, saying, "Arise, give light, for thy light
is come, and the glory of the Lord is shining forth

*See our issue of November 1 & 15, '94.

R1747: page 395

over thee. For behold, the darkness shall cover

the earth, and a gross darkness the people; but

over thee the Lord will shine forth, and his

glory will be seen over thee. And nations

shall walk by thy light, and kings by thy brightness

of thy shining.. ..And the sons of the

stranger shall build up thy walls, and their kings

shall minister unto thee; for in my wrath did

I smite thee, but in my favor have I had mercy

on thee."-Isa. 60:1-3,10.

Verse 3. "Thou hast multiplied the nation
[Israel— a reference to their gathering
together again as a nation after the long dispersion
of nearly two thousand years as fugitives
among all the nations;— and also to their reinforcement
by the resurrection of their ancient
worthies and heroes], made great their joy:
they rejoice before thee as with the joy in harvest,
as men are glad when they divide the spoil."
Such indeed will be the joy of Israel when

the blessings of their restoration to divine favor
begin to be realized.

Verses 4,5. "For the yoke of their burden,
and the staff on their shoulder, the rod of their
oppressor [the heavy burdens of oppression
imposed upon them and the persecutions inflicted
by their Gentile enemies during the long
period of their blindness and exile], hast thou
broken, as on the day of Midian"— when a
great victory was won for them by Gideon's
small band of 300 under the Lord's direction,
without bloodshed and without strife. (Judges 7:1-23.)
Even so shall it be when the Lord
shall again fight for Israel: it will not be by
their own power that the victory of the final
battle will be secured. —See Ezek. 38:11,15-23.
Also compare verse 4 with Ezek. 39:8-15.

R1747: page 396

Verse 6. Why is all this return of divine
favor to Israel? is it because of worthiness in
them? Surely not; for to this day they are a
stiff-necked people, and their blindness and hardness
of heart continue although we are within
only a score of years of the time when all these
things shall be fulfilled. The reason for it is
that the Lord hath remembered his covenant
with their fathers (Lev. 26:42,45; Jer. 31:34),
and that in fulfilment of that covenant a child
has been born unto them who was destined to
be a light to lighten the Gentiles and the glory
of Israel; and now (at the time indicated in
the prophecy) "the government is placed upon
his shoulders." Dimly this light of the world
shone upon Israel at the first advent of Messiah;
but when "the light shined in the darkness, the
darkness comprehended it not." "He came unto
his own, and his own received him not." It is
only at the second advent that they recognize
him as the promised seed of Abraham and their
long-looked-for Messiah. They shall look upon
him whom they have pierced, and shall
mourn for him.—Zech. 12:10.

"And his name is called Wonderful [What
a wonder indeed to Israel specially, that the
despised Nazarene, the man of sorrows and
acquainted with grief, whom they hated and
crucified and reviled, even to this day, was indeed
their Messiah, and they knew him not.
What a wonder, too, to them specially, will be
the forgiving love that so meekly bore their reproaches
and sacrificed even unto death to redeem
them from the curse of the law, and that
now returns to restore and bless them ! Wonderful,
wonderful love, wonderful condescension

and grace, and wonderful exaltation and glory
and power!], Counsellor [not counsellor
of the mighty God, as some translators have
rendered it; for Paul significantly inquires concerning
Jehovah, "Who hath been his counsellor?"
(Rom. 1 1:34.) He needed no counsellor,
but poor fallen humanity does need such
a wise counsellor, and he will teach them and
they shall walk in his ways.— Isa. 2:3], The
Mighty God ["a Savior and a great one"—
Isa. 19:20], The Everlasting Father [the new
life-giver to our dead race— the second Adam
— 1 Cor. 15:45], The Prince of Peace [whose
glorious reign shall be one of righteousness,
bringing with it all the blessed fruits of righteousness
—peace and joy and satisfaction and
everlasting rest]."

Verse 7. His dominion shall increase until
all things are subdued under him. It shall extend,
not only to the ends of the earth, but
eventually all things in heaven and in earth are
to be united under his headship as the representative
of Jehovah, who would have all men
honor the Son, even as they honor the Father.
-Psa. 72:7; Eph. 1:10; John 5:23.

"The zeal of the Lord of hosts will perform
this." Such is Jehovah's purpose, and thus he
declares that it shall be accomplished; and our
hearts leap for joy as we realize, not only the
glorious import of this prophecy, but also the
fact that the time is at hand, and that a score
of years future will see the Kingdom established
and its blessings beginning to be experienced.

The common interpretation of this prophecy
regards it as fulfilled upon Israel at the first advent,
and the Kingdom of God as established
then in the Gospel Church; and the great increase
in the numbers and power of the nominal
Church of all denominations, Papal and Protestant,
as the predicted increase of Christ's government.
—Verse 7.

Such a fulfilment would not be worthy of the
record. Christ does not reign in Christendom:
its general character is antichristian. The
only sense in which Christ's kingdom was begun
at the first advent was in its embryo condition;
and this, the only true Kingdom of
Christ in the world, has, like the Lord, been
unrecognized in the world, except, like him, to
be despised and forsaken and to suffer violence.
Its numbers have always been small and its circumstances
humble; for not many rich and great,
etc., are called.- 1 Cor. 1:26-29; Jas. 2:5.

Nor did the nation of Israel at the first advent
see or comprehend the light of Christ,
nor did he at that time break their yoke or deliver

them from the rod of their oppressor; for

in consequence of their failure to recognize the

light when it began to shine upon them, they

were blinded, the rod of the oppressor came upon

them with increased force and they have

never yet been relieved, nor will they be until

their Messiah is recognized as having come

again, a second time; this time without a sin-offering

unto salvation.— Heb. 9:28.

Let us rejoice for them and for all mankind
that the blessed day is nigh, even at the doors.
Rightly viewed, this prophecy is full of rapturous
inspiration.

page 396

REVIEW.

IV. QUAR., LESSON XIII., DEC. 30.

Golden Text— "Jesus Christ, the same yesterday, and
to-day, and forever."— Heb. 13:8.

As we endeavor to review the life of Jesus
how blessed is this assurance of the Apostle,
that he is, and ever shall be, the same unchangeable
friend and lover of humanity! The review
of his life and teaching should be our
constant meditation. He was the living example
of God's law of Love; and in him all the graces
of the spirit focused.

R1747: page 397

ENCOURAGING WORDS FROM FAITHFUL WORKERS.

DEAR BROTHER RUSSELL:-Of the books
I brought with me to Denmark, there are now
none left, and several Christian friends are
anxiously waiting with me for the new lot
to arrive. The lady class leader of a large
Methodist church, to whom I sold a copy
of DAWN soon after coming here, has read
a good part of it and has liked it so much
that she is recommending it to S.S. teachers
and pupils, and has sold several copies.
People are not so prejudiced against it here,
as some seemed to be in the United States.

This is a very lively place, and everybody
looks happy and contented. There are many

churches. The state church is Lutheran, a
dead, formal thing, which, as intelligence
increases, is losing more and more of its influence
over the people.

There has been much talk lately among
the dissenters, Baptists, Methodists and
others, concerning a church union. A Mr.
Edwards of England, one of the members
of the S.S. committee in London, has been
here several times, speaking in various
churches upon the subject of joining all the
Sunday Schools into one large body and
using the "International S.S. Lessons."

I have attended three of these meetings,
the last one being held in the Baptist
church; and for the first time here ministers
of various denominations were seen and
heard from the same platform. They seemed
united to work their own scheme of "saving
the whole world" before the Lord's
Kingdom is set up. Oh, how blind the
guides! and the people are in gross darkness
concerning the Lord's real, glorious plan.
May his Kingdom soon come!

I would like very much to have a companion
in the canvass, and am in hopes
soon to get a young man, a clerk in a large
book store, who is reading the DAWNS and
likes them, to start out with me in the harvest
work. I have not regretted that I left
America, but am well pleased here in every
way. I delight in doing some good work
for the Lord, in finding and sealing his dear
people, and feeding the truth-hungry with
good meat from his table. Truly it is a
glorious work, when rightly understood
and appreciated, and I thank the dear Lord
for the opportunity of being used in it.

I remain, Your brother in Christ,
JOSEPH WINTER.

page 397

DEAR BROTHER RUSSELL:-I wish to
ask a few questions in regard to some of
the teachings in the WATCH TOWER and
the Tracts. Should not we who come out
of Babylon have some organization? [See
TOWER, Sept. '93.] What is the form of
worship followed in your Allegheny Church?

We have started a Bible class at our house.
We meet with a few interested neighbors
every Thursday evening. Any suggestions
as to what plan would be most conducive
to our spiritual growth will be gladly considered.
I do not want to take much of

your valuable time. If the questions within
are of enough general interest to be treated
in the TOWER, I shall not expect a personal
answer to this letter.

I am in sympathy with the experiment of
the TOWER Society in sending out teachers.
May God be with the movement. With
Christian love from Sister Heston and myself,
I am yours in his name,

E. H. HESTON.

DEAR MR. RUSSELL:-You will be glad
to know that we are continuing our weekly
class at Mr. Sheward's house. We are
now two-thirds through VOL. II. of the
DAWN. It took us a whole year to master
VOL. I., there being so many points that
required close and careful thought; but I
think we were amply repaid for the course
we adopted....

Believe me, Yours sincerely,

T. W. TOWNSEND.

DEAR BROTHER RUSSELL:-I enclose
$ 1 .00 for which I would like you to send
me copies of the October number of Z.W.T.,
which I will take great pleasure in circulating
among my Methodist acquaintances
—some ministers, who dare not express their
sentiments for fear of the bishops. The
"New Gospel" expressed in Bishop Foster's
sermon, however, may loosen their bonds
somewhat, and they may follow their leader,
even though they have heretofore resisted
the plain truth. The separating continues.
"Forsake her, and let us go every one into
his own country," is being fulfilled in Babylon.
The "clouds of heaven" are growing
thicker, and must soon burst into the final
great storm.

Yours in the patient waiting for the Kingdom,
EDWIN C. MOTT.

page 398

DEAR BROTHER RUSSELL:-I noticed in
a recent TOWER the article on "The New
Branch of the Work," but had not thought of
myself as having a clear enough knowledge
of divine truth, or as being otherwise competent
to fulfil the requirements. However,
I find that in some attempts to help others

the Spirit of truth has greatly assisted me in
bringing to my remembrance many truths of
Scripture which I was not aware I had in my
storehouse of memory. I have also found
that all such efforts to help others have always
been of great benefit to myself; and
now, after prayer and consultation with the
Lord, I feel that perhaps I can be used by
Him to some extent at least in strengthening
some of the "babes in Christ," by endeavoring
to help them to a clearer understanding
of God's wonderful plan. It is
only by the grace of God that I can say that
the eight qualifications are applicable to me;
but by his grace I hope to be able to meet
these requirements, and so am glad to offer
all the time at present at my disposal.

A recent Sunday I spend very pleasantly and
profitably with a brother and his wife whom
it was my privilege to interest in the truth.
We spent the afternoon with relatives who
have greatly opposed them in the new light,
and with whom he has had long controversies,
which, he now sees, have only hindered
them instead of assisting them as he
was anxious to do. After considering the
matter, I thought best to avoid all controversy,
and seek to talk only on subjects on
which we could agree, not missing opportunities
to show forth the love of Christ and to
impress them with the fact that we had
been with Him. The result was a very
pleasant afternoon, and a cordial invitation
to come again.

May the dear Lord bless you and Sister
Russell, and all of the laborers, and help
each one of us in these trying times to stand
firmly on the rock, Christ Jesus our Ransom.

Your brother in Christ, A. L. WITTER.

R1747: page 398

DEAR BROTHER:-Christian love and
greetings from me and mine to you and
yours. The "transforming" influence of the
"renewing of our minds" draws us nearer
in love to all who are probationary members
of the Church, as well as to Jesus and those
with him who have been changed.

The work of preparing the Bride is wonderful,
and the new plan of sending out
Brethren to strengthen and help those who
are striving seems very wise, though the risk
is apparent. From a little experience of our

own it seems timely. We have found that
the lack of many is systematic Bible study.

As a confirmation which you did not
mention [See TOWER, Aug. 1, "Is Death a
Penalty or a Consequence?], as to Satan's
power being exerted through various kinds
of insect and other life, see Luke 10:17-20
(Diaglott). Verse 19 reads, "Behold, I have
given you authority to tread on serpents and
scorpions, and on all that power which is
of the enemy"— showing that those injurious
creatures are counted part of his power.

In our reading my wife and I came across
the best proof we have yet found that the
"remnants" of the so-called "ten lost tribes"
were really in Palestine. Paul, in his speech
before Agrippa, says, "And now I stand and
am judged for the hope of the promise made
of God to our fathers; unto which promise
our twelve tribes, instantly serving God day
and night, hope to come."— Acts 26:6.

Our daily prayer is for you and Sister
Russell and those associated with you, that
you may indeed be led of the holy Spirit.

Yours in the love of Christ,

CHARLES C. BELL.

page 398

GENTLEMEN:— I have recently received
two or three tracts from you, one of which,
entitled "Do You Know," is of a character
to command my attention and enlist my confidence.
Your liberal attitude and anti-sectarian
spirit, with your advanced Scriptural
declarations, commend your publications
sufficiently to induce me to seek a more intimate
acquaintance with your Society and
from what you assert in relation to the
book, MILLENNIAL DAWN, I am induced to
send for it; and, as the price is not given, I
enclose one dollar, and you can send me
anything that you consider "meat in due
season."

I am poor in spirit and purse, but rich in
faith— looking for the coming of Jesus
Christ, the King of kings, and loving his
appearing. I belong to no sectarian organization:
if a member of the Church, it is
the one that fled into the wilderness from
the face of the serpent, the only door to
which is Christ.

If your Society publishes a serial, send me
a number. I will endeavor to help sustain

every means of grace that seems to accord
with Bible truth and "the faith once delivered
to the saints." C. D. M

page 399

INDEX FOR ZION'S WATCH TOWER.

VOL. XV., 1894.

JANUARY 1.

Special Items: A New Leaf, etc 2

View from the Tower 3

Echoes from the Parliament of Religions 8

The Book of Genesis (I.) 9

Bible Study: The First Adam 12

" " Adam's Sin and God's Grace 13

Out of Darkness into His Marvelous Light (Letters) 15

He Calleth for Thee (Poem) 16

JANUARY 15.

Special Items: Good Shepherd Calendars, etc 18

Are there Few that be Saved? 19

The Future— Social and Religious 22

A Savior and a Great One (Poem) 25

Echoes from the Parliament of Religions 25

Bible Study: The Murder of Abel 28

" " God's Covenant with Noah 29

" " Beginning of the Hebrew Nation 30

Encouraging Words from Faithful Workers (Letters) 31

FEBRUARY 1.

Special Items: Senator Peffer's Foreview, etc 34

"Hallelujah! What a Savior!" 35

The Book of Genesis (II.) 43

Bible Study: God's Covenant with Abraham 44

" " God's Judgment on Sodom 45

Keep Orders Separate 48

FEBRUARY 15.

Special Items: The European Outlook, etc 50

Keep Your Eyes Open 51

A Serious Question 56

Faithful over Few (Poem) 57

The Work for a Converted Will 57

The Book of Genesis (III.) 59

Bible Study: Trial of Abraham's Faith 61

" " Selling the Birthright 62

Encouraging Words from Faithful Workers (Letters) 64

MARCH 1.

Special Items: The Pope and the Bible, etc 66

The Annual Memorial Supper 67

The Unjust Steward 69

Applying Truth to One's Self. 70

Personal Liberty,— Its Responsibility 73

Bible Study: Jacob at Bethel 76

" " Wine a Mocker 77

" " The Resurrection of Christ 78

Out of Darkness into His Marvelous Light (Letters) 79

MARCH 15.

Special Items: Binding the Bundles Tighter, etc 82

Touched with the Feeling of our Infirmities 83

The Financial Strain World-wide 85

Striving Lawfully 86

Behold the Bridegroom! (Poem) 88

Our Sufficiency is of God 89

Bible Study: Jacob's Prevailing Prayer 91

" " Envy and Discord 93

Encouraging Words from Faithful Workers (Letters) 94

APRIL 1.

Special Items: The Memorial Supper, etc 98

The Import of the Emblems 99

Feet Washing 101

Bear Up the Feet 103

Lest Ye Enter into Temptation 104

The Work in England 105

Bible Study: Joseph Sold into Egypt 109

" " Joseph Ruler in Egypt Ill

Encouraging Words from Faithful Workers (Letters) 1 12

APRIL 15.

Special Items: Watch with me One Hour! etc 114

Immortality 115

Jonathan Edwards Much Blinded 123

Bible Study: Joseph Forgiving his Brethren 124

" " Joseph's Last Days 126

Out of Darkness into His Marvelous Light (Letters) 127

APRIL 25. (Extra.)

A Conspiracy Exposed and Harvest Siftings.

MAY 1-15.

Special Items: Your Letter Received, etc 130

The Shepherd and the Sheep 131

Who hath Heard such a Thins? 134

Vessels unto Honor 137

The Memorial Celebrated 139

Fervent in Spirit, Serving the Lord 140

Bible Study: Israel in Egypt 141

" " The Childhood of Moses 142

" " Moses Sent as a Deliverer 143

JUNE 1.

Special Items: Letters of Congratulation, etc 146

Cast Not Away Your Confidence 147

The Retributive Character of Divine Law 149

In My Name (Poem) 154

The Test of Endurance 155

Buying and Selling 156

The Truth Shall Make you Free 158

Bible Study: The Passover Instituted 159

" " Passage of the Red Sea 160

" " The Woes of the Drunkard 160

" " Review 160

To bring the Greek Church under Vatican Control 160

page 400

JUNE 11.

Special Items: Earth's Labor Pangs, etc 162

Oh! Give Thanks unto the Lord; for He is Good 163

The Voice of the Church 175

JULY 1.

Special Items: The Assassination of Carnot, etc 210

The Prize Set Before Us 21 1

With a Pure Heart Fervently 214

Retrospection (Poem) 215

The Concision and the Circumcision 217

What Shall I Render? 218

In the Days of thy Youth 218

Pleasing in His Sight 220

Bible Study: The Birth of Jesus 221

" " Presentation in the Temple 223

" " Visit of the Wise Men 223

JULY 15.

Special Items: Can it be Delayed until 1914? etc 226

View from the Tower: Labor Pangs of this Kosmos 227

Angels which Kept not their First Estate 231

Bible Study: The Flight into Egypt 239

" " The Youth of Jesus 240

AUGUST 1.

Special Items: Go Labor On: Spend and be Spent 242

Is Death a Penalty or a Consequence? 243

The Prince of this World 249

Bible Study: The Baptism of Jesus 252

" " The Temptation of Jesus 253

AUGUST 15.

Special Items: A Remarkable Narrative, etc 258

Bringing Back the King 259

Forgiveness versus Malice 267

Bible Study: The First Disciples of Jesus 269

" " Our Lord's first Miracle 270

" " Jesus Cleansing the Temple 271

" " Jesus and Nicodemus 272

SEPTEMBER 1.

Special Items: The "Do You Know?" Tract, etc 274

If Ye be Christ's 275

Once in Grace Always in Grace 277

Disintegration in the Church of Rome 282

Religion in America: A Japanese View 285

Upon this Generation 285

Missionary Life 287

Another Branch of the Work 287

Bible Study: Jesus at Jacob's Well 288

SEPTEMBER 15.

Special Items: Why hast Thou Forsaken Me? etc 290

Think on These Things 291

These Many Years (Poem) 293

The Pope's Encyclical 293

Sunday Evening Revery 296

Introducing T.T. Society Representatives 297

Palestinian Colonization 300

Honorable Service 301

Bible Study: Daniel and his Companions 302

" " Review 303

Encouraging Words from Faithful Workers (Letters) 303

OCTOBER 1.

Special Items: Church and State in Italy, etc 306

Bishop Foster's New Gospel, No. 1 307

Thou hast the Words of Eternal Life 309

Judgment— Its Use and Abuse 311

If Thou Knewest the Gift of God 313

Agree with thine Adversary Quickly 314

Alexander Campbell's Views 316

A New Branch of Service (Further Explained) 317

Bible Study: Our Lord's Visit to Nazareth 317

" " The Draught of Fishes 320

OCTOBER 15.

Special Items: Jewish Nationalization Movement, etc 322

Bishop Foster's New Gospel, No. 2 323

The Power of Faith 328

Letters of Introduction 330

Let Patience Have her Perfect Work 332

A Sabbath in Capernaum 334

A Paralytic Healed 334

Out of Darkness into His Marvelous Light (Letters) 335

NOVEMBER l-15.-Double Number.

Special Items: To New Subscribers, etc 338

The Divine Law— Universal and Eternal; the Law
Given at Sinai; the Fourth Commandment; the
Law of the New Covenant; Romans VII.; Objections

of Seventh Day Adventists Answered 339

Bible Study: The Twelve Chosen 364

" " The Sermon on the Mount 365

" " Opposition to Christ 366

" " Christ's Testimony of John 368

DECEMBER 1.

Special Items: Change of Address, Spread of Ritualism 370

The Freedom of Christ's Bond-Servants 371

Perfecting Holiness 374

That I may Know Him (Poem) 376

The Progress of Religious Union 376

Bible Study: Christ Teaching by Parables 380

" " The Twelve Sent Forth 384

DECEMBER 15.

Items: Good Hopes for '95; Jerusalem to be Probed 386

Who Shall Ascend? 387

Think it Not Strange 389

A Thorn in the Flesh 390

The Lord is my Shepherd 392

Z.W.T. Tract Society's Annual Report 392

Bible Study: The Prince of Peace 395

" " Review 396

Encouraging Words from Faithful Workers (Letters) 397