VOL. XIV. MARCH 15, 1893. NO. 6.
THE MEMORIAL SUPPER.
How sacred the memories which gather around the anniversary of our Lord's death. It calls to mind the Father's love as exhibited in the entire plan of salvation, the center of which was the gift of his Son as our Redeemer. It calls specially to our thoughts him who gave himself a ransom--a corresponding price--for all. Then faith comes still nearer to him who "suffered, the just for the unjust," and with grateful, overflowing hearts and tear-dimmed eyes we whisper, My Savior! My Redeemer! My Lord and Master! "He loved me, and gave himself for me." Ah, yes!--
"Sweet the moments, rich in blessing,
Which before the cross I spend:
Life and joy and peace possessing
From my best and truest Friend."
How blessed the thought that he cares to have us think of him and call him ours--he so great--"far above angels and every title that is named; next to the Father himself;-- and we so insignificant, so imperfect, so unworthy of such a friendship. And yet to think that "he is not ashamed to call us Brethren," and that he is pleased to have us memorialize his death and that he gave us the bread to emblemize his broken flesh and the wine to emblemize his shed blood--the one to represent the human rights and privileges purchased for all and of which all may partake, the other to represent the life he gave which secured everlasting life for all who will accept it.
How delightful, too, to count, as he and the Jews did, the days and the hours, even until finally "the hour being come," he sat down with his disciples to celebrate the death of the typical Paschal lamb, and to consider the deliverance of Israel's firstborn from the great destruction which came upon Egypt, and the subsequent deliverance accomplished through those first-born ones for all the typical Israel of God.
How precious to look beyond the type which was commemorated, and to hear the Master, as he took new emblems, say, "This [celebrating of the Passover] do [henceforth] in remembrance of me." Ah yes! in the crucified one we can now see "The Lamb of God which taketh away the sin of the world." "Christ our passover [lamb] is sacrificed for us, therefore let us keep the feast;" for as oft as we do this, we do show forth our Lord's death until he come again--until, his kingdom having come, we shall be permitted to drink with him the new wine (the new life and joy) in the Kingdom.--`Matt. 26:29`; `1 Cor. 5:7,8`; `11:26`.
But we are not only privileged to enjoy the favors of our Lord's sacrifice (by partaking of its merit and its consequent advantages, viz., justification, and restitution rights and privileges as redeemed men), but more than this: we are invited to share with our Master in the sacrifice and in its glorious reward. He says to us, Whoever is in sympathy with my work and its results--whoever would share my Kingdom and join in its work of blessing the world, let him also be broken with me, and let him join me in drinking the cup of self-denial, unto death. To all such he says, "Drink ye all of it."
Gladly, dear Lord, we eat (appropriate to our
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necessities) the merit of thy pure human nature sacrificed for us--for our justification. Gladly, too, we will partake of the cup of suffering with thee, realizing it to be a blessed privilege to suffer with thee, that in due time we may also reign with thee;--to be dead with thee, that in the everlasting future we may live with thee and be like thee and share thy love and thy glory as thy Bride. Oh! that we may be faithful, not only in the performance of the symbol, but also of the reality. Blessed Lord, we hear thy word saying, "Ye shall indeed drink of my cup and be baptized with my baptism. Lord, thy grace is sufficient for us, for we are wholly thine, now and forever.
Oh! what a thought: that if faithful in the present privilege of drinking of his cup and being broken with our Lord as his body, we with him will soon be that "Church of the first-born ones whose names are written in heaven," and as such shall constitute the Royal Priesthood, which, under our great High Priest, will lead, out of the Egyptian bondage and slavery to sin, all those slaves of sin whose groanings and prayers for deliverance have entered the ears of the Lord of Sabaoth.
These will be some of the thoughts which will constrain numbers of the Lord's people all over the world to meet in little groups, and sometimes quite alone with Jesus, on the evening of March 30th, next, after six o'clock, to celebrate
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on its anniversary the most notable event in the history of the Universe of God.
Eat and drink, O beloved, says the King to his spouse. (`Sol. Song 5:1`.) Let us eat and drink reverently, devotedly, thoughtfully, prayerfully, tearfully perhaps, as we each think of our Redeemer's love and sacrifice, and pledge ourselves afresh to be dead with him. Meet with any who recognize him as their ransom, and who are pleased to do this in remembrance of him--or else do it alone.
Let your heart be so full of the reality that forms and ceremonies will generally be forgotten, except such as are needed for decency and order. Prepare beforehand some sort of "fruit of the vine." Our preference is for stewed-raisin juice or unfermented grape juice, and for either Jewish unleavened bread or plain water-crackers, which are about the same in substance --flour, water and salt, without leaven. Leaven being a symbol of sin or corruption, yeast-raised bread is not an appropriate symbol of our Lord, the undefiled and separate from sinners.
The Church at Allegheny will meet at "Bible House" chapel, Arch Street, at the hour above named. All, who trust in the substitutionary sacrifice finished at Calvary, and who are fully consecrated to the Redeemer's service, and who can make it convenient to meet with us, will be made very welcome. Some who profess that their wills are fully immersed into the will of Christ, desire to symbolize their baptism; and an opportunity will be afforded at 3 o'clock on the afternoon preceding the Memorial Supper. On the subject of Baptism see your TOWER for May '88, of which issue we have no more. For further particulars concerning the Memorial Supper see March '91 TOWER.
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CHRISTIAN UNION VS. UNITY.
We have pointed out repeatedly the tendency of Christian people toward Union; showing, too, that such a union is predicted in Scripture; but that its results, while designed to be good, will really be bad; and this because it will be a mechanical union instead of a heart unity. The following clip from the Pittsburg Times, February 22d, shows that worldly people discern that the various denominations, while crying aloud for union, are far from united in heart or head.
STRUGGLING FOR THE UNATTAINABLE.
"We have read with care most of the last number of The Church Union, and seldom anything more melancholy. The object of this paper is to induce believers and congregations everywhere "to manifest to the world their essential unity in faith and spirit," and almost every article in it is evidence that the object is unattainable.
"A distinguished Bishop of the Episcopal Church writes that there are two theories of the ministry, personal and official, that his denomination
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holds to the latter, 'and enjoins it upon her members as the one exclusive ministry, which they must accept or fall under discipline as law-breakers.' To the many who deny this 'one exclusive ministry' there is not much hope for unity in that quarter.
"Another writer lays down as prerequisites to unity, belief in the Bible as the sole guide to spiritual life, faith in the divinity of Jesus, and baptism; but a third writer, mocking at creeds as they exist, says: 'Let us have more thinking, then, upon the higher criticism, evolution, the intermediate state, the duration of future punishment, and such like matters, but whenever anyone rises to impose his opinions in regard to such subjects upon the brotherhood, let us resist him to the uttermost.' The latter permits the discussion and the overthrow, if it comes to that, of what the former sets forth as final truths, without the acceptance of which there can be no union.
"A fourth writer asks: "Why not come together in a loving fellowship of worship and work on the basis of the Christian religion as propounded by Jesus and his elect ones in the New Testament?" Upon this a fifth writer remarks that upon it all churches, Greek, Roman, Protestant orthodox and Protestant heterodox, ought to be able to unite, as they one and all "claim to hold a primitive belief and to practice the primitive ordinances." Whether he meant it or not he revealed the absurdity of attempting to find a basis of union in that which in its very nature is the cause of disunion, and which was never more incisive than now."
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"A good land and a large, a land flowing with milk and honey."--`Exod. 3:8`.
Blest land of Judea! Thrice hallowed of song,
Where the holiest of memories pilgrim-like throng:
In the shade of thy palms, by the shores of thy sea,
On the hills of thy beauty, my heart is with thee.
With the eye of a spirit, I look on thy shore,
Where pilgrim and prophet have lingered before;
With the glide of a spirit, I traverse the sod
Made bright by the steps of the angels of God.
Blue seas of the hills! in my spirit I hear
Thy waters, Gennesaret, chime on my ear;
Where the lowly and just with the people sat down,
And the spray on the dust of his sandals was thrown.
Beyond are Bethulia's mountains of green,
And the desolate hills of the wild Gadarene;
And I pause on the goat crags of Tabor to see
The gleam of thy waters, O dark Galilee!
Hark! a sound in the valley where, swollen and strong,
Thy river, O Kishon, is sweeping along;
Where the Canaanite strove with Jehovah in vain,
And thy torrent grew dark with the blood of the slain.
There, down from his mountain, stern Zebulon came,
And Napthali's stay, with his eyeballs of flame,
And the chariots of Jabin rolled harmlessly on,
For the strength of the Lord was Abinoam's son!
There sleep the still rocks, and the caverns which rang
To the song which the beautiful prophetess sang,
When the princes of Issachar stood by her side,
And the shout of a host in its triumph replied.
Lo, Bethlehem's hill-site before me is seen,
With the mountains around and the valleys between,
There rested the shepherds of Judah, and there
The song of the angels rose sweet on the air.
And Bethany's palm-trees in beauty still throw
Their shadows at noon on the ruins below;
But where are the sisters who hastened to greet
The lowly Redeemer, and sit at his feet?
I tread where the twelve in their wayfaring trod;
I stand where they stood, with the chosen of God--
Where his blessing was heard, and his lessons were taught,
Where the blind were restored and the healing was
Oh, here with his flock the sad Wanderer came--
These hills He toiled over in grief are the same--
The founts where He drank by the wayside still flow,
And the same airs are blowing which breathed on His
And throned on her hills sits Jerusalem yet,
But with dust on her forehead and chains on her feet;
For the crown of her pride to the mocker hath gone,
And the holy shechinah is dark where it shone.
But wherefore this dream of the earthly abode
Of humanity clothed in the brightness of God?
There my spirit but turned from the outward and dim,
It could gaze, even now, on the presence of Him.
Not in clouds and in terrors, but gentle as when
In love and in meekness He moved among men;
And the voice which breathed peace to the waves of
In the hush of my spirit would whisper to me!
And what if my feet may not tread where He stood,
Nor my ears hear the dashing of Galilee's flood,
Nor my eyes see the cross which he bowed Him to bear,
Nor my knees press Gethsemane's garden of prayer.
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Yet, loved of the Father, thy spirit is near
To the meek and the lowly and penitent here;
And the voice of thy love is the same even now,
As at Bethany's tomb, or on Olivet's brow.
Oh, the outward hath gone!--but in glory and power,
The spirit surviveth the things of an hour;
Unchanged, undecaying, its Pentecost flame
On the heart's secret altar is burning the same.
--J. G. Whittier.
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THE ONENESS OF THE DIVINE FAMILY.
"I pray for them...which thou hast given me; for they are thine; and thou hast given them to me; and I am glorified in them."--`John 17:9,10`.
There is a touching pathos in this prayer of our Lord for his disciples as he was about to leave them which draws us very near to his loving heart; especially when he adds, "Neither pray I for these alone [then present with him], but for them also which shall believe on me through their word; that they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them, that they may be one, even as we are one--I in them and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me and hast loved them as thou hast loved me."--`Verses 20-23`.
As we come to consider this beautiful expression of the Lord's sentiments with reference to the Church, we catch a glimpse of the glory of the blessed oneness of the divine family. It is a oneness of purpose, a oneness of confidence, a oneness of sympathy, a oneness of love, a oneness of honor, and a oneness of mutual possession. This oneness our Lord described as already existing between himself and the Father, but so far as his disciples were concerned it was and still is only prospective; and its full accomplishment is the ideal goal towards which we are taught to aspire.
But let us study this exemplified oneness more closely that we may be enabled the more fully to enter into it. In the first place we notice that the one purpose which is common to both the Father and the Son is the Father's purpose, which was gradually revealed to the Son in due time and order, whose it also became by adoption. Since Jesus himself said, "Of that day and hour knoweth no man, no not the angels which are in heaven, neither the Son, but the Father" only (`Mark 13:32`), it is manifest that the revelation of that plan to him was a gradual one; and that he was led into the knowledge of its various features as they became due to be worked out through his instrumentality. Thus he was allowed to grow in knowledge; and thus, too, he was spared the sad spectacle of subsequent trouble which also lay along the pathway of the divine plan. Thus, while he joyfully worked out the grand plan of creation (`John 1:3`; `Prov. 8:22-31`), he probably knew nothing of God's purpose for the subsequent permission of evil and the necessity for the great work of redemption. Before he came to that test of faith in God his confidence in his almighty power, wisdom and love had been firmly established by the experiences of the past. For centuries he had seen his mighty works, marked his wondrous wisdom and experienced his tender love. Could he doubt him then when another feature of his plan made manifest the great work of redemption and restitution, and gave to him the privilege of undertaking this work, also for the joy that the Father set before him? No: doubtless he did not at first realize the depths of humiliation and sorrow through which he must pass, but, step by step, along the painful way of humiliation and suffering, his faith in the Father, founded upon his previous experimental knowledge, sustained him, as it is written--"By his knowledge shall my righteous servant justify many."--`Isa. 53:11`.
We next notice between the Father and the Son a beautiful oneness of confidence. The Son trusted the Father fully--at first, because it was easy and natural. Created in the likeness of God, trust in the Being who brought him into existence was spontaneous, and experience served but to develop and establish it. And the Father trusted the Son fully--first, because he recognized in him the inherent principles of righteousness and truth and filial loyalty which
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he himself had given him; and, as the course of time and experience developed and the more firmly established his Son in righteousness, his confidence in him became firmly established. And so strong was the Father's confidence in the subsequent fidelity of his beloved Son, that he did not hesitate to declare the results of his faithfulness thousands of years before he even began the work of redemption. He even declared all the special features of his work, by the mouth of his holy prophets at various intervals for four thousand years before he began the work. And still he declares that the work shall in due time be gloriously accomplished. How wonderful and how beautiful is this mutual confidence!
We further notice a oneness of sympathy between the Father and the Son. The Son glories in the Father's plan, saying, "I delight to do thy will, O my God." He delighted in it because he discovered therein the worthy features of his Father's glorious character; and though his faith may have been temporarily tested by the permission of evil, his knowledge of God's character and resources and of the depth of his wisdom did not permit him to doubt, but held him still in loving trust in his infinite goodness and grace, and therefore in readiness to acquiesce fully in the measures proposed for the final triumph of righteousness and truth.
And the Father was likewise in loving sympathy with the Son, not permitting him to be tried above what he was able to bear; and not leaving him to bear any trial alone, but always granting him the light of his countenance and a joyful sense of admiring approval (`John 11:42`; `Matt. 3:17`), except when, for our sakes, he permitted him for a moment to feel that he was forsaken; when, in the anguish of his soul, he cried out at this unusual experience, "My God, my God, why hast thou forsaken me?"
Now mark the oneness of love manifested. In every act we have already noted we have seen it expressed. It was mutual love that delighted to manifest and express mutual confidence, that gloried in the same loving and benevolent purposes, that sympathized fully with each other's thoughts and feelings, and that delighted in the close and blessed relationship of Father and Son. The Father did not treat the Son as a servant and hide his purposes from him, but delighted to take him into his confidence in so far as his wisdom and prudence dictated--i.e., as the truth became meat in due season to him. And, in turn, the Son did not serve the Father as a hireling, but as a son with a common interest. The Father declared, "This is my beloved Son;" and the Son said, "I delight to do thy will."
How blessed the fellowship! It was a fellowship of joy and a fellowship of suffering--of joy in a common anticipation of the future glory; and of suffering in mutual participation of the preliminary trials to secure that end. The Son suffered in his humiliation and his dying agony; and the Father suffered in giving his only begotten Son--an intensity of suffering which the loving, yearning hearts of devoted parents can best imagine and appreciate.
There was further a recognized oneness of possessions clearly expressed by our Lord, who declared, "All things that the Father hath are mine." (`John 16:15`.) And the Apostle says, God hath appointed the Son the "heir of all things," and hath "set him at his own right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this world, but also in that which is to come."-- `Heb. 1:1,2`; `Eph. 1:20,21`.
And lastly we notice a oneness of honor. In honor each seems to prefer the other. The Father says, Let all men honor the Son, even as they honor the Father. (`John 5:23`.) God has made him the brightness of his glory and the express image of his person, and exalted him to his own right hand, to the chief seat of power in his kingdom, giving him all power in heaven and in earth.--`Heb. 1:2,3`; `Matt. 28:18`.
In the work of creation he has set him forth in great prominence and glory, saying, "Without him was not anything made that was made." In the work of redemption and restitution God has set him forth so prominently that his name is the theme on every tongue, almost to the eclipse of the Father's own glory, who of necessity is himself greater than the Son (`1 Cor. 15:27`),
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and to whom the glory pre-eminently belongs, as the Son also declares, saying, "My Father is greater than I;" and again, "I can of mine own self do nothing....The Father that dwelleth in me, he doeth the works."-- `John 5:30`; `14:10`.
The Son's corresponding anxiety to glorify the Father is most marked in the instance when, realizing that he was approaching the dreadful hour of his dying agony, he exclaimed, "Now is my soul troubled; and what shall I say? Father save me from this hour? But for this cause came I unto this hour. Father glorify thy name"--even at this cost to me. (`John 12:27,28`.) Again we hear him say, "Father, the hour is come; glorify thy Son, that thy Son also may glorify thee." (`John 17:1`.) And when the great work of redemption and restitution is accomplished we see him delivering up the kingdom to God, the Father, and subjecting himself to his further direction that Jehovah himself may be universally recognized as all in all. (`1 Cor. 15:24,28`.) And we, like him, may surely trust that his purposes for the ages to follow will but the further express and emphasize the same lines of his glorious character--his justice, his wisdom, his love and his power.
Glorious oneness! who could suggest an improvement to its wondrous beauty and completeness? But the wonder and joy increase when we learn that it is also our privilege to come into this same blessed oneness with God. What! we inquire--the very same oneness as above described? Yes; undoubtedly it is our privilege to enter into the very same relationship and privileges and blessings. To this end consider the exceeding great and precious promises and see that it is ours to have the same oneness with God--of purpose, of confidence, of sympathy, of love, of honor and of possession.
The same plan of God is presented to and adopted by us, and we also are invited to become co-workers with God in carrying it out (`2 Cor. 6:1`); and in so doing we are counted in with Christ Jesus as filling up the measure of the sufferings of the anointed body necessary to the accomplishment of that plan. Our heavenly Father also similarly manifests his confidence in us--in the loyalty of our hearts toward him and in the sincerity of our consecration to him --even though he recognizes our inherent weaknesses and inability to carry out fully our own determinations. But, notwithstanding this, so great is his confidence in our sincerity and integrity of heart, that, on our profession of faith and consecration, he fully accepts us as his sons and heirs, supplementing our weaknesses and shortcomings with the all-sufficient merit of our Redeemer, in whom we humbly trust. And not only so, but as sons, honored and beloved, he makes known to us also, his secret counsels, which others cannot know (`Matt. 13:11`), and invites us to confide in him as children and to speak to him freely of all that concerns us, in full assurance of his loving interest even in our smallest affairs. (`Psa. 103:13,14`.) And then he commits a portion of his great work to us. He gives us certain talents, certain portions of his goods, and tells us to invest them for him according to our best judgment as to the profitableness of the results, not dictating all the minutiae of the management as to hireling servants, but merely submitting to us the general principles which should govern us. Thus, for instance, he gives us his plan as to the work in hand with such general directions as, not to cast our pearls before swine; to be wise as serpents and harmless as doves; to give meat in due season; to do good to all men as we have opportunity, but especially to the household of faith; and to observe the times and seasons, and the character of the work in each--seed-sowing in the spring and reaping in the harvest time; etc., etc. Thus with general directions he sends us forth--not like machines to do a monotonous treadmill service, but as intelligent beings, to use our brains as well as our hands and feet. So he counsels us to "study" to show ourselves workmen approved, and to consider and think, and not to be "as the horse, or as the mule, which have no understanding, whose mouth must be held in with bit and bridle." (`Psa. 32:9`.) Then, according to our zeal and faithfulness, not only in the use of our hands, but also of our brains, in the Lord's service his confidence in us increases and we are entrusted with more and more of his goods and given a
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corresponding sense of our heavenly Father's approval. And the mutual confidence and fellowship of purpose and work, draw our hearts closer and closer to the heart of the Eternal, and the joyful realization of sonship and mutual interest and confidence and sympathy fills our hearts.
We are also assured of the same love from our heavenly Father which he exercises toward our Lord Jesus. The statement seems almost startling; but yet, hearken to our Lord's prayer --"I pray for them...that they may be one ...that they may be made perfect in one... that the world may know that thou hast... loved them as thou hast loved me." (`John 17:20-23`.) In amazement we inquire, How can this be? Our Lord Jesus was always in perfect harmony with the Father, a son which gloriously reflected his likeness; but it has not been so with us: we were sinners and had nothing in us worthy of love. Yes, but we have been washed and cleansed, and, however imperfect our earthen vessels may still be, our hearts are perfect in his sight who is able to read the heart. And, as he sees us with a perfect heart--a perfect purpose and intention-- striving to overcome the weaknesses and disabilities of our imperfect flesh, and with painful, yet determined, effort to do his will, and humbly trusting in the provision which he has made for our redemption from the fall, God recognizes in us that which is worthy of his love. And so our Lord Jesus gives us clearly to understand that the Father loves us, even as he loves the Son.
And not only is this equality of the Father's love for us as for Christ Jesus thus declared, but it is also manifested; for we are called to be joint heirs with his Son and partakers of his glory; and even as all things are his, they are also said to be ours.--`Rom. 8:17`; `1 Cor. 3:21-23`.
While such is the oneness between the heavenly Father and all his anointed sons, it is blessed also to mark the same oneness between Christ Jesus and his anointed brethren. The Lord Jesus does not selfishly grasp all the glory and seek to retain it for himself, but the rather with admiration he contemplates their acquired worthiness and says, They "are mine and I am glorified in them" (`John 17:10`); and he would have them all bound up together with himself in the Father's love. He would also have them with him, beholding and sharing the glory which the Father had given him from the foundation of the world--the glory of his mighty creative works, with all the other evidences of his Father's love.--`John 17:22-24`.
Thus all the divine family are bound together in one bond of love and fellowship and confidence and sympathy and harmony and common interest; and the honor and glory of one are the honor and glory of all. The Lord's prayer abounds with petitions for this oneness. Mark the expression (`verse 21`)--"That they all may be one; as thou, Father, art in me and I in thee" [thy spirit or disposition and purposes and aim being common to us all]. Hence he would have us adopt the same Father's spirit, aim and purpose, and devote all our powers with zeal and faithfulness to the accomplishment of the Father's will. Amen, so let it be.
INTERNATIONAL S.S. LESSON, APRIL 2, '93.
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THE RESURRECTION OF CHRIST.
II. QUAR., LESSON I., APR. 2, `MATT. 28:1-10`.
Golden Text--"Now is Christ risen from the dead and become the firstfruit of them that slept."--`1 Cor. 15:20`.
The familiar account of the Lord's resurrection is before us, and the brief record calls up a train of reflections worthy of our deepest reverence and profoundest gratitude. In the resurrection of Christ we have the assurance that death shall not always have dominion over us. His death satisfied the claims of justice against us, and his resurrection is the proof to us of the Father's acceptance of his sacrifice--our corresponding price--for the cancellation of our debt.
So important was this feature of the divine plan that the Apostle says that if Christ be not risen our faith is vain and there is no evidence that our sins are forgiven. (`1 Cor. 15:14-18`.) "But," he adds, "now is Christ risen from the dead and become the firstfruit
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of them that slept." (`Verse 20`.) And if the resurrection of Christ was but a first fruit, then the after fruits must in due time also appear. And so we read, "Marvel not at this; for the hour is coming when all that are in their graves shall hear his voice [the voice of the Son of God], and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil unto the resurrection of judgment" [krisis, trial].--`John 5:28,29`. And again we read that "God hath appointed a day [the Millennial age] in the which he will judge the world in righteousness by that man whom he hath ordained"--Jesus Christ.-- `Acts 17:31`.
Thus in the resurrection of Christ we have assurance of a resurrection of all men--both of the Church and the world. The former are to have part in "his resurrection"--"the first resurrection"--and are to be joint-heirs with him in his Millennial kingdom; they are to be kings and priests unto God, and of the "Seed" of promise through whom all the families of the earth shall be blessed (`Rev. 20:6`; `Phil. 3:21`; `Rom. 8:17`; `Rev. 1:6`; `Gal. 3:29`; `Gen. 28:14`), while the latter, through this risen and exalted body of which Christ Jesus is the head, are to be granted (offered) the blessings of full restitution to the former estate of human perfection lost in Eden,-- a full resurrection or lifting up to human perfection.--`Acts 3:19-21`.
It is only the long deferment of the "appointed day" of resurrection or restitution that makes this hope and promise seem like an idle tale, but now the time draws very near, as all may see who study the evidences presented in MILLENNIAL DAWN, Vols. II. and III., "The Time is at Hand" and "Thy Kingdom Come."
In this lesson we have also a beautiful example of the loving devotion of some of the Lord's followers--the Marys who improved the very earliest opportunity to honor him whom they so loved. And their devotion was richly rewarded in being the very first to see the Lord and receive from him the message to bear to the other disciples.
For a particular account of our Lord's doings during the forty days after his resurrection, and the character of his change from natural to spiritual conditions, etc., see MILLENNIAL DAWN, Vol. II., pages 107-172.
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. PUBLISHED IN ADVANCE, AT THE REQUEST OF FOREIGN READERS.
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THE BOOK OF JOB.
The `Book of Job` is credited with being the finest piece of literature in the Hebrew language. It is a poem: and all scholars admit that no translation yet given does it justice. Martin Luther, after reviewing his last effort to translate it into the German, said, "Job is suffering more from my version than from the taunts of his friends, and would prefer his dunghill to my translation of his lamentation." The Book of Job "is admitted, with hardly a dissenting voice, to be the most sublime religious poem in the literature of the world," said Samuel Cox. "I call that one of the grandest things ever written with pen....There is nothing written, in the Bible and out of it, of equal literary merit," said Thomas Carlisle.
Whoever was used of God as the penman, his name is not given. The book is introduced with a prose narrative of Job's losses and sufferings, and of his patient endurance, then follow the poetic colloquies between Job and his three friends, then Elihu's argument, then the Almighty's address, then Job's confession. The conclusion, relating Job's return to favor and blessing, and his death, is in prose.
Some have assumed that the Book of Job is merely a parable and Job himself, therefore, merely an imaginary character. But if this were the case, the teachings of the book would not be different. However, we see no cause to doubt that such a person did live and pass through the experiences related. In `Ezek. 14:14` and `James 5:11`, Job is classed with other holy men, which would not be the case were
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this narrative merely a parable. Besides, there are particular details given (respecting Job, his family and friends, and especially Elihu's genealogy), such as are not common to parables.
The fact that Job lived one hundred and forty years after his adversities, or in all probably over two hundred years, together with the fact that neither he nor his friends make any allusion to Israel or Moses or the Law, nor to Abraham and God's covenant made with him, seems to indicate beyond doubt that he belonged to the Patriarchal age; possibly living about the same time as Abraham. His home was evidently in Arabia and probably not far from Palestine.
Job is introduced as a man of great learning and influence; as a man of great piety who knew and reverenced God and appreciated justice; as a man of great generosity, who considered the widow and the orphaned; and as a merchant-prince of great wealth, who, by his numerous servants and three hundred camels, carried on an extended and very prosperous traffic. Suddenly disaster came upon him and he was bereft of his children, his wealth, his influence and his health. He sought in vain for an explanation as to why God should permit such evils to befall him, yet still trusted in God, saying, "Though he slay me, yet will I trust in him,"-- while his wife urged that it had been without divine appreciation that he had sought to do justice and mercy all his life, and exclaimed, "Curse God and die!"
His three friends came to visit him, and, taking much the same view, told him in lengthy argument that he must have been a great sinner and a hypocrite. But, conscious of his own heart-honesty toward God, Job defends himself and goes to too great an extreme in declaring his innocence, but silences his critics. He seems to realize his need of some one to represent his cause before the Lord, and cries out that he is as righteous as he knows how to be; that he cannot reason the matter with God, being so much beneath him in knowledge and power; that the wilfully wicked are not so troubled, while he who has pursued righteousness is so afflicted that life has no further pleasure and he wishes he had never been born. (`Chapters 9`, `10` and `16`.) Feeling his own insufficiency
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to state his case before the great Jehovah he desires "a days-man [i.e., a mediator] betwixt" God and himself.--`Chapters 9:33`; `16:21`.
Job's masterly reply to the false reasonings of his friends (which many improperly quote as inspired), and his expressions of confidence in God and of his ultimate deliverance, are clearly presented in `Chapter 13:1-16`. And then with prophetic wisdom, in `Chapter 14`, he presents a most wonderful statement of the course of God's dealing with mankind.
The question which perplexed Job and confused his reasonings was the same that for centuries has confused others of God's people; namely, Why does God permit evil (calamities, afflictions, etc.) to come upon his faithful servants? and why are the wicked permitted to flourish? But not until the Gospel dispensation was it possible for any to know the mind of God on this subject; for it is one of the "deep things" which could only be revealed by the Spirit of God, and only to those begotten of that spirit as Paul explains. (`1 Cor. 2:10-14`.) And the Holy Spirit was not thus given, as a guide and teacher, until after Christ had redeemed us and ascended up on high, there to present his sacrifice as the price of our return to divine favor, peace and communion.
Although many are still in the dark on this subject, it is now open and clear to all the earnest ones to whom "it is granted to know the mysteries of the Kingdom of Heaven," to understand "the deep things of God." (`Matt. 13:11`; `1 Cor. 2:10`.) These see that the reign of evil, the reign of sin and death, under Satan, the prince of this world, is permitted for two reasons: first, that all men may gain a full experience of the exceeding sinfulness of sin and the bitterness of its legitimate fruit; and secondly, that God's people may be fully tried and tested as to their loyalty to God in the shadow of affliction and trial, as well as in the sunshine of health and prosperity. Thus, while God did not directly cause the evil state of things which surrounds us in nature and among men, but let it come upon men as the legitimate result
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or fruit of disobedience, sin, yet he does make use of even the wrath of man and the sins of men and the animosity of Satan to work out grand designs which they do not comprehend, and of which his children know only by faith in his Word of revelation. For instance, how little did Satan and those malicious Jewish priests and Pharisees and those heartless Roman soldiers know that they were assisting in the working out of the divine plan when tempting, mocking, insulting and crucifying the Lamb of God! And so it is with the many afflictions of God's people--especially those of the "little flock," "the bride of Christ,"--they are designed to fit and polish them for the greater usefulness and honor in the future developments of God's great plan; and thus, regardless of the wilfulness or the ignorance of the persecutors, these trials of faith and patience are working out for such a far more exceeding and eternal weight of glory--preparing the called ones to be heirs of glory, by cultivating (in those who are properly exercised by such experiences), patience, experience, brotherly sympathy and love--which is God-like-ness. Such, and such only, can rejoice in tribulation and realize that all things (bad, as well as good, unfavorable, as well as favorable) will be overruled in God's providence for their ultimate benefit.
But, returning to our consideration of Job, let us note in `Chapter 14` some of his prophetic wisdom. The first four verses graphically picture what all of experience realize--that human life under present conditions is full of trial and sorrow, from the cradle to the tomb. And Job shows that he realizes that as a son of fallen parentage he could not be perfect, free from sin, "clean," in the full sense of that word.
In `verses 5,6`, he tells the Lord that he recognizes the fact that the authority and power to limit man's days are in his hands, but urges (not seeing the ministry of trouble), Why not let me and all men live out our short time in peace--even as we would not afflict a hireling who already has a heavy, burdensome task!
`Verses 7-10` are close reasonings respecting the utter hopelessness of man in death, so far as any powers of his own are concerned. A tree may die and yet its root retain life, which, under favorable conditions may spring up into another tree. But when man dies there is no root left, no spark of life remains--he giveth up the spirit of life, and where is he?
Having confessed that there is no ground for hope inherent in man, Job begins to express the only, the real hope of our race--a resurrection --see `verses 12,13`. Man lies down in death and loses all power to arouse himself-- nor can he be resuscitated from the sleep of death by anyone, until God's due time--the resurrection morning, the Millennial day-- when the present symbolic "heavens" shall have passed away, and the "new heavens" or new spiritual ruling power--Christ's Kingdom --shall have come into control of the world. In this Job fully agrees with the teachings of our Lord and the apostles.
The more he thinks of that blessed time when evil shall no more have dominion, but when a King shall reign in righteousness and princes execute judgment, the more he wishes that he might die and be at rest, and exclaims (`verse 13`), "Oh, that thou would'st hide me in the grave [sheol]; that thou would'st keep me secret [hidden] until thy wrath be past; that thou would'st appoint me a set time and remember me." Job had faith in a resurrection, else he would never have uttered this prayer for death, --for hiding in the grave. But he preferred death, and desired to "sleep" (`verse 12`) until the "morning," for one reason only--that he might have no further experience with sin and with God's wrath--evil.
While a short period in the end of the Gospel age is specially called "the day of wrath and revelation of the righteous judgment of God," because it will be "A time of trouble such as was not since there was a nation," yet the entire period from the time when Adam fell is called a time of divine wrath, and properly so, because in all this long period "the wrath of God is revealed against all unrighteousness," in a variety of ways. While love is a controlling principle in the divine government, it can operate only in harmony with justice and wisdom; and it was both just and wise to let man feel the real weight of condemnation to death
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incurred by wilful transgression, in order that when love should in due time provide a ransom and a resurrection, the culprit might the more gladly avail himself of the provided favors of restitution and everlasting life. Thus, death and all the evils now permitted to come upon the culprit race (in which also the "new creatures in Christ" are given a share, for their development in grace) are manifestations of God's wrath which will be yet further shown in the great time of trouble; to be followed by full and clear manifestations of divine love and favor in Christ and the glorified Church during the Millennial age.--`Rom. 1:18`.
Job desired to be hidden in the grave until the reign of sin and death should be ended;-- until in due time the light of the goodness of God, shining in the face of Jesus Christ, our Lord, shall bless all nations;--until, as the Sun of Righteousness, Christ shall shine upon humanity with healing beams. It was for this culmination that Job longed and prayed and waited.
In `verses 14 and 15`, he puts the question pointedly, as though to determine and settle his faith; but he immediately answers affirmatively. "Thou shalt call, and I will answer thee [and awake out of the sleep of Adamic death. Compare `John 5:28,29`]: Thou wilt have a desire to the work of thine hands"--for his people are his workmanship, created in Christ Jesus.-- `Eph. 2:10`.
When Job had refuted the arguments of his three friends, Elihu (whose name signifies, God himself) spoke from a different standpoint, reproving the three friends as well as Job himself. Elihu shows Job that he had been reasoning in part from a wrong premise--that he must not expect to fully comprehend all the ways of one so far above him, but must trust in God's justice and in his wisdom. And in `Chapter 33:23,24` he shows the one thing needful to man's recovery from the power of death and his restoration to divine favor, saying, "If there be with him a messenger as defender, one of a thousand [i.e., a rare one] to declare his own righteousness for man, then will God be gracious unto him [man] and say, Release him from going down to the grave: I have found a ransom."
This is indeed the case with man. God's wisdom and justice cannot be impugned--the sentence of death is justly upon all men through father Adam (`Rom. 5:12`), but God has provided us "a days-man," an advocate, Christ Jesus our Lord; and he, in harmony with the Father's plan, became a man, and then gave himself a ransom-price for all by paying the death-penalty that was upon Adam. And as soon as "the bride," otherwise called "his body" and "the temple," is complete, this great Mediator will stand forward to declare his righteousness as for or applicable to every one who will accept it when brought to a full knowledge of God's provision.
Then will follow restitution, as pictured in `verses 25 and 26`. Physically these for whom the Mediator stands shall be restored to a perennial youth, in which death and decay will find no place: they shall find acceptance and communion with God in joy and peace; and he will restore to them the original perfection lost through sin in Eden. But an acknowledgment of God's justice and that the restitution was unmerited will be required as is indicated by `verses 27,28`: "He will chant it before men, and say: I have sinned and perverted the right; and it was not requited me. He has redeemed my soul from going into the pit and
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my life that it may be brought to the light."
In conclusion Jehovah addresses Job, reproving his temerity in attempting, with his little knowledge, to judge God. This Job acknowledges, and finds peace in trusting God. Job's three friends, however, are severely reproved by God; but when their sacrifice is offered for them by Job they are restored to divine favor, while at once Job's prosperity returns--his friends and influence, the same number of children as before, and his wealth exactly doubled,--for he had twice as many flocks and herds and camels.
This ending of Job's career with a general restitution, is incomprehensible to those who have never seen that the plan of God in Christ provides for a time of restitution of all things lost in Adam, to all of his race who will accept them under the terms of the New Covenant. (`Acts 3:19-21`.) But those who do see this plan of God can readily see, too, that Job's experience
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was not only actual, but also typical. He seems to represent mankind. Man was at first in divine likeness and favor with all things made subject to him. (`Psa. 8:4-8`.) Because of Adam's sin Satan* obtained an influence in human affairs which has resulted in degradation, sickness and death; but God has never really forsaken his creatures, and is even now waiting to be gracious unto all in and through Christ Jesus our Lord.
*The account of Satan's conversation with God concerning Job should be understood as allegorical--after the style of "Pilgrim's Progress."
AFFLICTIONS VIEWED DIFFERENTLY.
II. QUAR., LESSON II., APRIL 9, `JOB 5:17-27`.
Golden Text--"For whom the Lord loveth he chasteneth." --`Heb. 12:6`.
This lesson is from the words of Eliphaz, whom God reproved for speaking unadvisedly according to human philosophy. It was his own wisdom as expressed in `verse 27`. The same false impressions prevail in many minds, dark respecting God's dealings with his children. The Golden Text expresses the true view.
II. QUAR., LESSON III., APRIL 16, `JOB 23:1-10`.
Golden Text--"What I do thou knowest not now, but thou shalt know hereafter."--`John 13:7`.
Job's error in assuming himself just before God has already been shown. However, his faith in God is commendable.
JOB'S CONFESSION AND RESTORATION.
II. QUAR., LESSON IV., APRIL 23, `JOB 42:1-10`.
Golden Text--"Ye have heard of the patience of Job and have seen the end of the Lord: that the Lord is very pitiful and of tender mercy."--`James 5:11`.
See article foregoing.
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ENCOURAGING WORDS FROM EARNEST WORKERS.
DEAR BROTHER RUSSELL:--How grateful I feel that the Lord has brought me the precious "meat in due season;" and, in common with many of the other dear ones of the household, I love to feast upon these inspiring truths. But I am beginning more and more to see the grave responsibility connected with the entrusting of the Lord's truth to us in this testing time; and what a testing time it indeed is! How some are falling away on the right hand and on the left! Well might the prophet, referring to this day--the day of his wrath now beginning --exclaim, "Who shall be able to stand?" But, praise the name of the Lord, if our feet are planted squarely on the Rock, Christ Jesus and his ransom, none of these things will be able to move us; and though a thousand may fall at our side, it shall not come near us, for the "everlasting arms shall be underneath us."
The Lord has graciously brought us "out of darkness into his marvelous light;" but unless our dying in the Lord is complete, with self and selfish ambitions buried, the tendency will be, as it too often is, to think we know even more than God has revealed, and to go beyond the limit of his Word and his glorious plan. "Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip."--`Heb. 2:1`.
But it can be only a little while longer before our time is ended. Let us pray the Lord to help our feet onward in the narrow way, that we stumble not nor fall, and, being "diligent, may be found of him in peace, without spot, and blameless." Take courage, then! "Let us lift up our heads, for our redemption draweth nigh." Pray for your brother who sometimes is weak and tempted, as I make mention of you in my prayers-- "that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him."--`Eph. 1:16,17`.
Yours in his name, J. A. MITCHELL.
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TOWER PUBLISHING CO., DEAR BRETHREN: --Having withdrawn my subscriptions from all so-called orthodox institutions, I feel that I can give to the "Good Hopes" Fund $25.00 a month, as my offering for the spread of the truth that has done so much for me. Not having many talents in other directions, I want to use this one to my full extent. The "Evil One" tries to make me think that I can not afford it; but as all I
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have belongs to him who died for me, it is but giving back to him that which is his.
Occasionally I have an opportunity to speak for the truth, but in most cases find a very deep seated prejudice against it, though from what I, at times, hear about it, the stand we have taken has made many Christian people think. The other day a friend asked me to subscribe to a Methodist missionary box, but I refused to do so, and thus made an opportunity to speak to her about the truth. She seemed quite interested, and said that when she had heard of my course she was astonished, I being the last one she would have thought of as leaving the church; but when she heard the reasons, she was far more charitable, and said that I was much misunderstood.
Was in New York to hear Brother Russell preach a few Sundays ago, and was much refreshed and greatly profited thereby.
Believe me, your brother in the faith once delivered to the saints. M. T. LEWIS.
DEAR BROTHER RUSSELL:--I am one of the many readers of your valuable paper, and still want it as an aid to help me along the "narrow way;" for it ever comes freighted with sweet ministries of religion, and is indeed "meat in due season"--giving strength to all those who would walk therein with earnest consecration.
I may say that for the last two years it has been a sorrowful way for me; for it has brought me many afflictions. When the bitter cup was pressed to my lips, I found it hard to bring the prayer of my fainting heart to God, and say submissively, "Thy will be done." And lest this situation bring temptations, I feel I must be active, if I would have God still feed my hungry soul with heavenly manna. I have always believed that Christians owe their fullest love and service to Him who gave himself as our ransom-price: but I cannot say this has been my experience, specially in regard to service, for I have been too easily satisfied to sit quietly down and let the spirit of God work in my heart, satisfying myself with ardent expressions and songs and prayers, and have put aside the stern realities of a life with Christ. I often read the experience of Paul as told by himself, and say, This is the school by which he reached that true experience which worketh hope, which maketh not ashamed; while I cannot say I "glory in tribulation," for I have not been "zealously affected always in good things," or "gloried in the cross of our Lord Jesus with humbleness of mind and meekness." And now that a chastening hand has shown me the measure of my weakness and my unproven Christian life, my soul is longing for something better. I do want the victory through our Lord Jesus Christ; I do want to retain that robe of righteousness which Christ gives to all his chosen ones; and I am resting my hope on his finished work and unchanging love.
I wonder if I could be of advantage to the cause of truth as a colporteur. Situated as I now am, I can give all my time to this specially useful service. I do not want to make any mistake, but to make the work a success, and will abide by the judgment of the Tract Society as to whether I would best enter this field of service. I have never done such work, and do not know that I am adapted to it, but I realize the responsibility of this harvest time, and am willing to lay this in God's hand, believing he will guide and give spiritual discernment.
And now I want to say that the truth as set forth in the MILLENNIAL DAWN series is wonderful and glorious to me; and I am glad to acknowledge the strength and grace I have derived from reading and studying the three volumes.
May God bless you all for showing the religion of Jesus Christ in so cheering a light --the hopes and promises it sets before all, the patience and resignation it inspires under affliction. I believe it is Scriptural to request the prayers of God's people, and I need this help. Pray for me, and for all the afflicted ones.
In Christian love, MRS. W. P.
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DEAR BROTHER RUSSELL:--Owing to a combination of circumstances it has been some time since I last wrote you. As soon as I received the five sets of DAWNS, I began to distribute them where I thought they would do the most good. So far, there has not been a dissenting voice among all who have read them. One friend was so pleased with Vol. I that he asked for Vols. II. and III., and said that, if he were a minister, he would sever his connection with all ecclesiastical organizations, and preach the doctrine taught in those books.
In a prayer meeting recently the question was asked, "What penalty did Adam and Eve suffer for their sin? or, were they eternally damned?" A physician present, who
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also has been reading, replied in the sentiment of DAWN, causing no little confusion, which did not end there, nor has it ended yet.
The pastor was informed of the episode, and inquired of the physician where he got those books, and was told that I put them into his hand. This raised a war-cloud against me, but I have already committed myself, and, unless shown that I am wrong, I will never retract a single word. I do not know what it will cost me, but I am satisfied that, whatever the cost, the good Lord will foot the bill.
Fraternally, N. G. MURPHY.
DEAR BROTHER:--My report for the week ending to-day is fifty-two DAWNS, fourteen Booklets and five Bibles, No. 307--a little better showing than last week. My work here has not been very profitable financially, yet I trust that I will receive my reward in "that day," that every thing done (though little) will result in good to the Master's cause, and that the great Reaper will be pleased with his servant's work.
Yours in the Lord, W. A. DAVIS.
DEAR BROTHER:--Enclosed please find $1.00 for the TOWER. The "Old Theology" is ever new! In the middle of this day and the crotchety utterances of "advanced theological thought" (?), how blessed to have a gospel that is bolted, riveted and clinched-- by divine truth--to the eternal throne! "Behold, I thought," said Naaman; and so it has been with many: They "think"--but to what purpose? They continually say, "Abana and Pharpar are better than the waters of Israel." Better or not better is not the question. Obedience is the subject in hand--not metaphysics, not philosophy, not speculation! Platonic religion is not Christianity.
Please pardon this digression. I started to say that I like to read the TOWER.
Yours hopefully, J. H. VENT.
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MY DEAR BRETHREN:--In December last I received through your colporteur the three published volumes of the MILLENNIAL DAWN series, for which I desire to express my deepest gratitude. Since then they have been my constant study. They came in due time to a mind prepared by the spirit for the reception of the great light therein contained. The outlines of the first two volumes were grasped as quickly as the facts could be verified from the written Word of God, and now they are proving, together with the precious third volume, truly a "helping hand in Bible Study." The requirements in the remark of Ralph Waldo Emerson, that "The value of a principle is the number of things it will explain; and there is no good theory of disease which does not at once suggest a cure," are most fully satisfied in these volumes. The truths now due illuminate every page of the Holy Scriptures, and the plan of God daily becomes clearer.
For some years the Lord has shown me that the nominal church had become a great social organization, filled with the spirit of this world, in which the truth-hungry soul sought in vain for growth in the knowledge of Christ. My friends and relatives (with the exception of my dear wife) have been greatly distressed and very angry with me for expressing my belief that the nominal church was not the body of Christ, that her days were numbered, and that very shortly she would become a thing of the past. I did not see the prophecies relative to this matter, but the fact became firmly established in my mind.
For some eighteen months past I have been patiently waiting, watching and praying for a message from on High; and during this time the conviction was deepening that more light would be sent, together with a message to go to work in the vineyard. I thank God that this light has now come and with it also the message looked for. My only desire now is to be permitted to help spread the glorious tidings that "the Lord reigneth," to be one of the "feet," to give my life to this most important of all work. I observe in Mr. Russell's preface to the third volume of the MILLENNIAL DAWN series that you make arrangements to send out colporteurs, and I wish to have the opportunity of being one of them. Every day I seem to hear the Lord saying to me, "Give yourself entirely to me and my work. What have you to do with the things of this world? You are not of it, you have now no interest in the aims and ambitions of worldly men that you should be found in their service." My wife is one of the covenanted ones and is also desirous of working for the Saviour. I observe that your conditions for this service are just what our Lord Jesus himself requires of his own, of those who would be his disciples indeed, namely, entire consecration to do his work, even unto death. It is unnecessary to say that I am willing to go wherever I may be sent, and to carry the message in the way that your experience suggests. The whole matter now rests in the Lord's direction; for "without me ye can do nothing."
Your servant in Christ, G. C.
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SPECIAL ITEMS FOR REGULAR READERS.
THE MEMORIAL CELEBRATION.
As per appointment in our last issue quite a goodly company gathered at Bible House chapel, Allegheny, on March 30th. About two hundred were present, chiefly the Allegheny congregation--about fifty coming from the surrounding towns of Pennsylvania; New York, Ohio, District of Columbia, Missouri, Iowa, Kansas and Nevada being also represented.
Eighteen adults symbolized their full consecration even unto death and their hope of a resurrection, by immersion. The interest was good, the feeling deep; and while the signification of the unleavened bread and the unfermented fruit of the vine were explained, hearts full of gratitude for the great gift of God's love promised renewed zeal in being broken in the service of the Lord as members of the one loaf (`1 Cor. 10:17`), and in drinking of his cup of self-denial and suffering for righteousness' sake.
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The following we take from a recent number of the Pall Mall Gazette:--"For the first time for 334 years, or at any rate since the Reformation, the Mayor and corporation of Southampton [England], on Sunday morning, in their official robes, and attended by the mace bearers and borough police, attended divine service at St. Joseph's Roman Catholic Church. The occasion was made a great festival, and Mozart's Seventh Mass was sung to the accompaniment of a string band....In the course of his sermon Canon Scannell said that day was the highest and most beautiful day for Southampton after the last three hundred years of estrangement and mismanagement. There had been no brighter day than that in his life, which had brought them together for the first time for three centuries. That day had been approaching for the last twenty years. Some of his best friends had been Protestants, and he felt happy that that day had come which had brought them together. At the close the civic body was escorted from the church by the canon, the officiating priests, acolytes, and choir in their vestments, carrying the candles, crosses, banners, etc., and the procession was watched by thousands of people. It is, perhaps, worthy of note that not one member of the corporation is a Roman Catholic, and the Southampton corporation are said to be the first public body in the country to officially attend a Roman Catholic Church in this way."
And thus it is that Roman Catholic influence is increasing. Poor, weak-kneed, short-sighted Protestantism!
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Patent Binders of a size suitable for the TOWER for two years' issues, and with the name of our journal and the dates 1893-1894 stamped in gilt on the side, are now ready. Those therefore who hereafter order Binders should specify whether they want these for coming years or those for 1891-1892 which have no dates stamped on them. These are extremely desirable for preserving your TOWERS in a convenient form for future reference. Price fifty cents each.