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VOL. XV. OCTOBER 15, 1894. NO. 20

ZION’S WATCH TOWER

AND

HERALD OF CHRIST’S PRESENCE

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PUBLISHED TWICE A MONTH.

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TOWER PUBLISHING COMPANY,
“BIBLE HOUSE”
ARCH STREET, ALLEGHENY, PA., U.S.A.

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

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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.

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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.

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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.”

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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.

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PLEASE write quite plainly, especially your address. If convenient, always prefer a pen and black ink. Give full address in every letter.

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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

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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

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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

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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 man hood;—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

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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!

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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.”—1 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

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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

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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

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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.

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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.

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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

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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

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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

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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.

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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; 1 Cor. 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,

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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

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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

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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

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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.

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“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

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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. 12:11.) 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

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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.”

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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—(1) 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.*

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*See TOWER, July 15, ’94.

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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.

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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

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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!

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“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

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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

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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).

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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.

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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.

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