::R1625 : page 66::

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

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 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 : page 66::

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 11 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::

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. 11:23)—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 : page 68::

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 19th, 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 : page 69::

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.

====================

::R1626 : page 69::

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 : page 70::

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 : page 70::

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 : page 70::

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 : page 71::

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 : page 72::

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 : page 73::

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. I 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 : page 73::

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 : page 74::

“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 : page 74::

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 : page 75::

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.”

====================

::R1629 : 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

—————

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 10,11. 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 : page 76::

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. 11:26—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 : page 77::

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 XI., 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
12 per cent, used in the arts,. 10,746,589
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 : page 79::

“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.

—————

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.

—————

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.

—————

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, I 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.

====================