The Watchtower, May 1, 1887

VOL. VIII. PITTSBURGH, PA., MAY, 1887. NO. 9.

Zion's Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED MONTHLY.

TOWER PUBLISHING COMPANY, PITTSBURGH, PA.

BUSINESS OFFICE: No. 151 Robinson St., Allegheny, Pa. C. T. RUSSELL, EDITOR.

The Editor recognizes a responsibility to the Master, relative to what shall appear in these columns, which he cannot and does not cast aside; yet he should not be understood as endorsing every expression of correspondents, or of articles selected from other periodicals.

TERMS OF SUBSCRIPTION.

TERMS:--FIFTY CENTS A YEAR, POSTAGE FREE. Including special number (Millennial Dawn, Vol. I., paper bound) seventy five cents. Remit by draft, P.O. Money Order, or Registered Letter, payable to C. T. RUSSELL.

FOREIGN TERMS.

Three shillings per year. Including "Special Number," four shillings. Remit by Foreign Postal Money Order.

TAKE NOTICE.

This paper will be sent free to any of the Lord's poor who will send a card yearly requesting it. Freely we have received and freely we would give the truth. "Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat-- yea, come, buy wine and milk without money and without price." And you that have it--"Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not? Hearken diligently--and eat ye that which is good, and let your soul delight itself in fatness."--`ISAIAH 55:1,2`.

REMEMBER that the paper-bound DAWN VOL. I. took the place of three numbers of the TOWER, for Nov., Dec. and Jan. last. All numbers since are in regular form.

THE SUPPLY of "FOOD FOR THINKING CHRISTIANS" is exhausted. For a still better plan of work see "View" in this and in last March number.

IF YOU meet any TOWER readers who do not get their papers, tell all who desire it continued that they should write to us. Those who have not written us for two or three years should remember that we gave due notice that all such would be discontinued until heard from. Many names were stricken from our list. We desire to re-enter them, if they desire the paper on the conditions named above and especially referred to in last March TOWER.

THE APRIL '87 TOWER is the very paper you want, to loan to friends. We have some pink slips prepared for pasting by a narrow margin on the edge of the paper. We (publishers) are not allowed to do this, but you can each do your own. We send as many of these pink slips as of extra copies of April TOWER. Order all you can use judiciously, GRATIS. But do not waste them, by handing them about like "hand bills." Not to the swinish, but to the "meek," are we sent with the glad tidings. Save time and papers by passing by all, except this class, whom alone the Gospel will effectually reach, during this age. (`Isa. 61:1`.) Who cannot do something for the Lord, the Truth, and his error-blinded brother, who desires to find the "old paths" of Jesus and the Apostles? Such precious opportunities should not be neglected; we may not have them long.

VIEW FROM THE TOWER.

HOW WE MAY EACH BE ABLE MINISTERS OF THE GOSPEL OF CHRIST.

"Blow ye the trumpet, blow

The gladly solemn sound,

Let all the nations know,

To earth's remotest bound,

The year of jubilee is come;

Return, ye ransomed sinners, home."

Observation and experience enable us to offer the following suggestions which, we trust, will be serviceable to all who are endeavoring to spread the truth, which should be with all the consecrated the main object of life.

MILLENNIAL DAWN VOL. I.--The Plan of the Ages--is the ablest Bible teacher and preacher that we know of, and one that can visit every city, town, and farm house and preach incessantly without exhaustion, without expense for food and clothing or need of rest. Hence all who love the glad tidings and desire to spread it should welcome this preacher, seek to open the way before it, and to introduce it to honest hearts and heads everywhere. Or, to state the matter in another way, this book provides the means by which every child of God, no matter what his natural ability as teacher or preacher is, may become an able minister of the glorious gospel.

Though "FOOD FOR THINKING CHRISTIANS" has done, and is still doing a great work, yet being more brief, it necessarily touched only a few of the prominent features of the great plan, and therefore is much inferior to DAWN as a teacher. The latter also, by reason of its wider scope, presents the plan and its orderly arrangement in such a gradual way that the reader actually finds himself basking in the sunlight, before he is fully aware that it is morning. Notice its design and provision to lead even the skeptically inclined by gradually progressive steps to a clear refreshing view and a full assurance of the great Creator's benevolent and glorious plan. It begins by laying a foundation for faith in the Creator and in the Bible as the Creator's revelation to man of his plan. The reader thus has confidence established not only in God and the Bible, but also in the book, "The Plan of the Ages." He will rightly reason that the work which at the very outstart has given him clearer and truer ideas regarding God and the Bible, and has opened up matters never before noticed, and given a foundation for faith and trust, is a safe counsellor to heed in seeking a knowledge of God's plans through His Word.

Thus the first three chapters lay a foundation which subsequent chapters build upon, showing "The Plan of the Ages" to be gloriously and truly the Plan of God, which the Bible reveals. No living teacher and no kind of preaching will so effectually reach the intelligent thinking class of Christians. There are two reasons for this: First, If you attempt to explain the plan orally, the hearer will interrupt you with questions which he cannot have answered to his satisfaction until first other truths are clearly seen. And therefore in a conversation it is almost impossible to keep close to the right line of exposition, not only because of the questions of your hearer, but because of the interruptions, and the further fact that neither you nor your hearer can spend enough time at once, to make the truth clear and convincing. The book on the contrary goes right along and refuses to be interrupted by questions or general conversation. And if business or other matters interrupt and it is laid aside the reader goes back and repeats enough to get the thread of thought or argument where dropped.

Besides, if you possessed the rare gift of oratory, or could in any measure speak and expound the Scriptures in public, you well know, if you have tried it, that it is almost impossible to get a congregation of intelligent people to stand long enough hearing a "street corner preacher" to get even a faint idea of the glorious gospel we proclaim.

Another difficulty which attends such preaching is, that you could not (unless backed by a small fortune) long sustain yourself or perhaps a dependent family by such a course without a miracle, which God does not authorize us to expect. This last is to many an insurmountable obstacle and hindrance preventing them from spending all their time and talent in making known the glad tidings.

We take for granted that you will be glad to learn of a plan which meets all these difficulties satisfactorily. It is as follows:--

Go to a town in which you are not known,--in which misrepresentation has not prejudiced the people against you and the truth. Take with you a lot of the Contents Circulars with pink slip attached and a blank book in which to write the name and addresses of all who subscribe, and take a big heart full of love for God and for those you would lead into the light, full of faith in God and trust in his promises, and full of hope that God will be pleased to use you to his glory now as well as hereafter.

Learn to act quickly upon whatever your judgment dictates. Go first to a store to inquire for a respectable place of lodging; arrange for boarding "a few days" showing your circular and stating that you are there as a colporteur. Next get quickly to work; distribute the circulars, being CAREFUL to say nothing whatever about the doctrines of the book, nor about your own belief regarding God's plan. Ignore all questions on such subjects and merely speak of the one fact--that its object is to furnish a firm foundation for faith in God, and in the Bible as the true revelation of his purposes, touching man's past, present and future. Let your theme be constantly --The TRACT SOCIETY wants me to get this book into every family and specially into the hands of the skeptically inclined, as a guard against the growing skepticism of our day, which is rapidly sapping true piety and reverence for God and the Bible in our Colleges, Theological Seminaries, Business houses, Banks and Homes--everywhere. You cannot well say too much for the book, as one that will show in interesting style that the Bible is a self-interpreter and its teachings grandly harmonious, when viewed in the light of sanctified reason and common sense. You can surely say, too, that the book is not dry musty reading, but truly "meat in due season" to the truth-hungry; and (in the language of a sister) that the light, which this precious volume reflects, has made the Bible a new book, a treasure, a mine of wealth to many as well as to yourself.

But don't stop to talk or argue; be on the move, and let all see that your time is precious, that the King's business demands haste, and that you intend to take their order and the order of every intelligent family in the town. Do not spend more than two or three minutes at each house, and if they do not readily subscribe say to them: I do not accept the money now, but merely take your orders; but be sure to have the money ready by__________? day--fixing a time when your canvass of the town will be complete. Remark also that though they feel no inclination to disbelieve the Bible now, they do not know the day when they or some of their family may come under the influence of that pestilence and need "a helping hand," and the very knowledge of God and his word that this book affords.

You can safely say too, "When this book is in the hands of all your neighbors and they are talking about its contents, you will have more than 25 cts. worth of curiosity to know as well as they, of its teachings and explanations. Then I will be gone and you will feel ashamed to borrow when you can now purchase for the paltry sum of 25 cents. You can sell the book for waste paper after reading it and surely not lose much. But many who have read, would not take ten dollars for the book, if they could not get another copy." Take the name and go on to the next house, and so on. Don't stop long--let them see that you are in haste, and they will decide quicker in favor of having the book.

Large towns and cities you will need to canvass and deliver to in sections, but towns of 5000 to 10,000 inhabitants, you should be able to canvass in from one to two weeks, and make your delivery when through, and ready to go to the next town.

But do you say--This is not preaching! I want to preach. We answer, It is preaching of a most effective sort, and will probably yield a thousand times as much fruit as any other method you could adopt. Besides, you should arrange to revisit the same town about five weeks after leaving it. Go then, to see whether some want DAWN in cloth binding, or whether they want five or ten copies of the paper bound edition to send to their friends, east, west, north and south, throughout the world. The interested ones will also want ZION'S WATCH TOWER, and then will be the time to

mention it. Show a sample and take yearly or half-yearly subscriptions. Then the interested will have questions to ask, too, which you may assist them to find answers for in the Bible, or DAWN, or Z.W.T., and at that time hold such public or private meetings as your judgment of your talents, surrounding circumstances, etc., may dictate.

The object of thus canvassing quietly is to avoid the prejudice which many zealous, but blinded and misguided Christian people would be sure to awaken in the minds of each other, which would hinder a candid, honest, earnest study of the great, grand subject, treated in DAWN. And we know that prejudice is one of the strongest foes of the truth.

Very seldom will you be questioned about a license, but should you be, tell your questioner that ZION'S WATCH TOWER TRACT SOCIETY is a chartered, benevolent religious Society; and besides that, the paper bound book represents three numbers of ZION'S WATCH TOWER. This you can show them upon the last page of its cover. It has therefore the same rights for public sale that all newspapers enjoy.

Those who are specially good canvassers may do as well to omit from the above plan the distribution of the circulars. Such might take a clean circular in their hand and perhaps read brief extracts from the "Words of Commendation" on it and then take the order. These would thus save one visit to every house. The first suggestion would make three trips--once with circulars, once to collect circulars and take orders, and once to deliver books upon the day appointed. The last suggestion would save the first of these trips.

This plan of two trips is the one pursued by Brother Adamson, which has worked very successfully with him. His first effort with this plan was on leaving Pittsburgh, after having spent some days with us, after the celebration of the Lord's Supper, April 7th '87. Knowing that we would be interested to know of his success on this plan, Bro. A. wrote us the following letters regarding his first two days' work:--

Leech Corners, April 15th.

DEAR BRO. RUSSELL:--I now give you an account of my success. I think there must be forty names on my book--results of five hours' work yesterday. I am sure in good towns I can average forty names daily. I refer chiefly to the book as an antidote for infidelity and to open the Scriptures to Christians. If I say more, I merely glance at the Chart as an example of "object-teaching," making plain the relationship between God's plan and the history of mankind.

I found some people whose talk showed that those DAWNS will be seed on good ground. With no introduction from me to that line of thought, some began to tell me the confusion of their minds on Bible subjects.

I rode out from Greenville with a young man who, taking me to be a minister, began on Bible subjects. Why, said he, after I answered several of his questions, you talk like ZION'S WATCH TOWER--kind of sensible. You will find, said he, that such views are beginning to influence this whole country.

I find your directions as to promptness very valuable, and very few cases need to be urged to take DAWN at the paltry 25 cts. If workers could all get the spirit of your directions and use the method you propose, all could succeed and could readily clear their personal expenses and even support a family.

I speak of the circular which I carry in my hand as being an array of commendation from every side--sometimes pointing out one or two of them. As old Satan introduced the deceptive errors insidiously, let us use this method to uproot them. I will write often and report. Most kind expressions of regard and love from us both.

J. B. ADAMSON.

A later letter from Bro. Adamson says:

April 15th.--evening.

DEAR BRO. RUSSELL:--I find my average of 40 names per day still holds good and as I have nearly names enough for the 80 DAWNS with me, I think best to arrange for 300 DAWNS to be sent by freight, so as to reach here by the close of next week. I will need nearly 300 for this town alone.

I urge all correspondents to engage in selling DAWN, and not to stay over five minutes in any house, making the average three minutes. We can sell to about every second house, if we obey this rule.

You may count on my selling at least 5,000 of the books this year and as many more as possible. In this way, I expect to do much more preaching than ever before, though for years, as you know, I have given my time almost entirely to it.

A still later letter says:--I take a simple, easy course, generally like this, "I am taking subscriptions for a book of 350 pages at 25 cts.--will deliver it in two weeks. If you like the subject, you want it." Then I say that the various ages and their work, when clearly seen, give a clue to the meaning of every Scripture passage as commentaries do not and cannot.

I mention the chapters that do this-- those antidoting infidelity--the permission of evil--the three ways--the Ransom vs. New Theology--the clear distinctions of the following chapter and Jehovah's Day --so acceptable to business men of THE WORLD etc. Price on back, 50 cts., calls out the fact that about 10,000 were sold at that price, before the TRACT SOCIETY lowered the price to 25 cts.--about cost.

I had an excellent offer to take agency of a Cyclopedia at about $150. per month. The man opened his eyes, when I told him $500 per month would be no inducement whatever to leave my present engagement.

You may put me down for 10,000 DAWNS to be sold within a year instead of 1000, as first proposed. In dense population I expect to average 50 names daily instead of forty as at present.

Great satisfaction is expressed everywhere at the moderate price, character of the paper binding, the beautiful type, and good paper.

As before stated, I carry in one hand my ready pencil and in the other my sample DAWNS, sheet of commendations, and open memorandum book, ready for names.

Every man in town soon knows that I am "the book man" that sells THE BOOK. Yesterday I took the order of every minister and S.S. teacher, and almost every man who thinks or reasons.

After canvassing a few towns, I will move toward New York state, though Ohio is, I think, better territory, and Bro. Slote says Kansas and the West generally are more open to receive truth.

Yours in fellowship and service, with kindest regards, love and remembrance,

J. B. ADAMSON.

The pay referred to in Bro. A.'s letters is the "Expense money" allowance of 10 cents each on paper bound DAWN, mentioned in VIEW FROM TOWER of March '87, --which see. Having explained this plan fully, we trust, let us suggest a plan for another class.

A PLAN FOR THOSE WHO CANNOT GIVE ALL THEIR TIME AND CANNOT LEAVE HOME.

This plan is as follows: Write to us and we will send you a lot of April '87 TOWERS, and a lot of pink slips, which you can attach to the edge of the TOWER by pasting a very narrow edge of the slip. These you can take around town in a basket: leave them for a few days, and when you call for them, try to sell DAWN in paper covers at 25 cts. as above suggested. Take the order only and the next day deliver the book. You cannot sell as many, but you can thus reach many of the truth-hungry. Those who cannot go themselves, could send a child of 12 to 15 or any suitable person.

But all must not expect to sell 40 copies per day as Bro. A. is doing. Only persons with experience and ability can do so well as this; but many with the same effort they spend in other enterprises, yet with more zeal and love, because this is the service of the truth, can sell readily half as many and clear expenses.

Now who wishes to engage in this Crusade against error? Who wishes thus to call the attention of Christians to the Dawn of the Millennial day? Who wishes to help "Lift up a standard for the people" that they be not swept wholesale before the great tidal wave of infidelity already advancing?

"Stand up, stand up for Jesus,

Ye soldiers of the Cross;

Lift high his royal banner,

It must not suffer loss."

Take Notice. Those who engage in this work will need an outfit--a sample of the cloth bound as well as of the paper bound M. DAWN. You will need circulars also, or April TOWERS, depending on which of the above methods suits your circumstances. And you will need to order books as soon as you have made a start and know about how many you will be able to sell in the town you canvass. It will save time and trouble for you and us, for us especially, for you to pay cash in advance on each order, and hence we require it. If you have not the means at first to send for a large supply, as a wise steward begin small and increase your work gradually and as rapidly as possible. In writing to us, keep your order and all business matters, separate from your letter; and in your order figure it out plainly; thus for instance,

25 copies of Paper bound DAWN Vol. I. @ 25 cts. . . . . . . . $6.25

Less 10 cts. per copy TRACT FUND Credit for Expenses. . . . $2.50

Money order enclosed for -----

balance . . . . . . . . . . . . $3.75

We wish however to provide for those who cannot at first pay in advance. To these we would say: If you have been a regular subscriber to the Z.W. TOWER for one year or more you can have outfit and books for delivery on credit for the first time, after which the "expense money" allowed you, will enable you to pay in advance.

All books must be sold at the fixed price --cloth bound $1.00; paper bound 25 cts. --no more and no less, except that in each town you may make a reduction in price of your soiled samples, to some who may be glad to get them. Thus in starting each town you can have a clean sample. Though you should have a cloth bound DAWN with you do not try to push or sell it; for you can sell probably ten of the paper covered in the time you would spend selling one cloth bound. Use the cloth bound book merely as a contrast to make them see how very cheap the paper book is at 25 cts. You will remember how and why the paper edition is reduced from 50 to 25 cts. as explained in "View" in March 1887 TOWER.

We are glad to say to you that the present prospect is that by the united effort of all those now in the light, we shall be able to more than accomplish our first hope of putting 50,000 copies of DAWN into circulation before January 1888. Possibly we shall double that estimate.

Here am I, Lord, send me! should be the attitude of every consecrated one who can possibly control circumstances so as to engage in the work, to any extent.

Pray ye the Master of the harvest to send forth more laborers and then begin to use your own talents in the service. The Master says "Go ye also into the vineyard and whatsoever is right I will give you"--full pay to every laborer of whatever class, he guarantees.

EXTRACTS FROM INTERESTING LETTERS.

[The following letter, written to Brother and Sister Adamson, was forwarded for my reading, and I take the liberty of showing it to you all.--EDITOR.]

Buffalo, April 15th, '87.

DEAR BRO. AND SR. ADAMSON:--Your postal card received. I am so glad that you had so profitable a meeting. I shall hope that I may have the blessed privilege of meeting with the brethren at Pittsburg in another year. I think it would not have been right for me to leave our small company here, this Passover; for it was the first of the kind, I think, that ever met in this city, as we did--seven in all. Our Lord was in our midst. Sr. Baker read the article on "The Lord's Supper," from the February Tower; and among us was an old German lady, who has been a member of the Methodist church a long time, who, after listening attentively, said "There! That is the first time I have ever understood! I never saw it so plain before." And we all felt that we were celebrating the Lord's Supper truly for the first time. It was a happy season.

I think I shall sell two or three paper "DAWNS" this evening. If I do, I shall feel so encouraged that I shall want many more.

Give my love to Bro. and Sr. Russell. I long for the good time coming, when I shall see them face to face--if not in the flesh, when the race has been run, if worthy. O the thought! How grand! It is worthy of all sacrifices made now. Like Paul, I have "an earnest desire for the returning, and being with Christ." Love to Sister Adamson, and will be glad to welcome you back again. H. R. M.

Toledo, O., April 26, 1887.

DEAR BRO. RUSSELL:--At the appointed time, four of us commemorated the Lord's death by partaking of the emblems, bread and wine. We had a refreshing season. We were with you in spirit, and were blessed.

Your brother in Christ, J. B. Z.

Cook Co., Ill., April 2, 1887.

DEAR BRO. RUSSELL:--Some of the seed sown is already up; and I think the happiest I have ever been was when Bro. Dickinson and his wife said to me that they had found more happiness in this than in all else in life. Some others are interested, and perhaps after a little there may be a half-dozen or so meeting once or twice a week, to talk these things over. I find more happiness in it than in any thing else. In fellowship your brother,

JOHN H. BROWN.

New Lebanon, O., April 25, 1887.

MY DEAR BRO. RUSSELL:--Some time has elapsed since I last wrote you a letter, but it is not because I have forgotten you, or become cold toward the cause of Truth. To-day I am as free from the trammels of sectarianism as the winds that play about me. I have bid a long, long adieu to the nominal church; I have stepped out of "Babylon;" I am feeding in the valleys of God and on the hill-lands of truth. Oh! how sweet those rich pastures! The flesh-pots of Egypt are not to be compared to the rich viands of promise. Their savor has become a nauseating stench in my nostrils. Let those who cling to the sluggish streams of tradition drink of their foul waters and feed on the garbage they accumulate; but for me, the cool, refreshing waters of truth only can make glad the waste places of my existence.

I have separated myself from the church with which I stood identified, and now consider that I am a member of the "body." Perhaps I am not as strong as some, but by the grace of God I am what I am.

I am still preaching in New Lebanon every Sunday night. My preaching is troubling a good many people. They fear it will undermine sectarianism, and their fear is well founded. The truth is slowly spreading, and not infrequently in directions unlooked for. I set no stakes as to what I will do, but go on unpretentiously in the discharge of my duty, little concerning myself as to where it may place me.

With pleasure would I have come to the "feast" at your place, if it had been permitted me; but since I was not permitted

[Continued on Eighth Page.]

EXTRACTS FROM LETTERS--CONTINUED.

this time, I hope better things for the next time. When the hour of our exaltation comes, then all these temporal contingencies will lose their power. May the Lord keep us humble to the end, is my prayer.

Yours in hope, J. P. MARTIN.

Elk Creek, Mo.

BRO. AND SR. RUSSELL:--Greeting to you: Bound by the same cord, rejoicing in the same truth, we did not forget our privilege of celebrating our Redeemer's death, realizing our right to life, being purchased with his blood (life), and our right to his perfection by eating the bread, and also the glorious privilege of sharing the sufferings of our Head, that we may be also glorified together. Hoping to see you face to face when suffering is ended, pray the Lord that our faith fail not.

M. E. M.

Florida, April 12, 1887.

DEAR BRO. RUSSELL:--We, a few, did not forget to assemble ourselves together to keep the feast. It was a blessed time; we felt it the more so, as it was at the same time that our dear Lord partook of the same supper. We remembered and spoke about you, and I have no doubt you remembered us and all of the household of faith. Love to all, from us all.

C. DURANT.

Preston Co., W. Va.

DEAR BRO. RUSSELL:--I have the great pleasure to report a very interesting and profitable meeting, on the evening of the 7th inst., of a little company, sixteen in number, who "kept the feast" in remembrance of "our Passover, slain for us." We remembered the more isolated ones, who were not so privileged; also the little bands of twos and threes, and companies like our own, here and there all over the earth. We prayed also for the dear brothers and sisters in Allegheny; and we doubted not that we were also remembered, and the assurance gave us courage and strengthened us in our glorious privilege.

We all join in sending our love and sympathy to you and Sister Russell, and to all the dear household that are privileged to see you face to face. Yours in fellowship of the Master, H. L. GILLIS.

St. Louis, Mo., April 8, 1887.

DEAR BROTHER RUSSELL:--About 8 o'clock, p.m., April 7th, self and wife alone, except with our Master, celebrated the Lord's Supper. After reading the record of Matthew, Mark, Luke and Paul, and praying, and blessing bread and wine, breaking the bread, we partook of these emblems in commemoration of the Lord's death and sacrifice for the redemption and salvation of all that was lost in Adam. And especially for the called, and those selected, elected, chosen by consecration --the saints, for his bride. We did this in harmony with the command of our blessed Lord Jesus Christ, given to his disciples at the time when they met with him to celebrate his last Passover, before he suffered death, and thus paid the ransom price (antilutron).

The papers and ten books, M. DAWN, came all right. We suffer reproach from some of whom we expected better things. I expect to leave here on next Monday for a trip to the southwest, and will trust the Lord for success. Hoping to hear from you soon, with kind regards to Sister R. and yourself,

Yours in Christ, P. R. M.

Kansas, April 13, 1887.

DEAR BRO. RUSSELL:--Seven of us met on the evening of April 7th, and after a short social meeting we commemorated the Lord's supper. Your brother in Christ,

D. W. WRIGHT.

Pomona, April 10th, '87.

C. T. RUSSELL, DEAR BROTHER:--I drop a few lines to let you hear from this part of the Master's vineyard. The Church at Huggen's Creek met and celebrated our Passover on the evening of the 7th inst. This is our first attempt. A devoted little company of ten assembled at the place appointed. After prayer and a few appropriate remarks we partook of the emblems in remembrance of the death and sufferings of our Lord. We enjoyed the presence of the Lord and felt that it was good for us to be there. Yours in Fellowship and Love, P. N. KING.

Grant, Pa., April 23d, '87.

DEAR BRO:--I have read your book, "MILLENNIAL DAWN," VOL. I., with deep interest, and wish to express to you my hearty thanks for it. While not ready to give unqualified consent to all its contents, I can see no reason for rejecting the main tenor of its teachings. Some time ago I was led to the investigation of the dogma of eternal torment, as the destiny of all who die without the saving knowledge of Christ, and was obliged to confess that it lacked scriptural foundation; and so was constrained to change my manner of preaching, to conform more to the infallible Word--"the only rule," according to the standards of our church, Presbyterian. With the discovery that I did not know as much as I had supposed, I was led also to see more clearly that I am to call no man master.

While reading your book, I thought of some of the brethren--wishing that they might give it a careful perusal. There is so much in it that all true Christians must agree upon--the redemption from sin by Christ, the supreme authority of the Word. Dr. J. H. Brooks, of St. Louis, editor of 'The Truth,' is an old friend, an honest, sincere man, and fearless in defence of what he believes to be truth; but his articles on "Future Punishment" and "Annihilation" some months ago, I thought marked by a spirit of intolerance, bigotry and unfairness--tending rather to demolish than establish his own doctrines.

Spurgeon's sermons I have delighted to read, as of a man taught much by the Spirit, but, I have noted occasional hellfire utterances of the old stamp, with sneers at those who did not believe in them, yet without proof from holy Scripture. Yet he is not too bigoted to read a book advocating different views from his own, and hails as a brother one who holds the cardinal doctrines of Christianity. I wish both these brethren might read your book, and if they would only look into it a little, I think, they would not be satisfied to leave it unread. Praying that the Spirit of truth may guide you and me into all truth, Fraternally, (Rev.)__________.

OUR BOW OF PROMISE.

A raveled rain-bow overhead

Lets down to earth its varying thread.

Love's blue, joy's gold; and fair between

Hope's shifting light of emerald green.

On either side in deep relief

A crimson pain, a violet grief.

Wouldst thou amid their gleaming hues

Snatch after those, and these refuse?

Believe, could thine anointed eyes

Follow their lines, and sound the skies,

There where the fadeless glories shine

Thine unseen Savior twists the twine!

And be thou sure what tint soe'er

The broken ray beneath may wear

It needs them all that fair and white

His love may weave the perfect light.

Mrs. Whitney.

THE BODY OF SIN TO BE DESTROYED.

AN Exchange asks: "When Paul says, 'Knowing this, that our old man is crucified with Christ, that the body of sin might be destroyed' (`Rom. 6:6`), what force could there be in such a crucifixion with Christ unless his crucifixion had reference to the same end--the death of sin? Or what meaning could there be in the `next verse` which says 'For he that is dead is freed from sin.' Was Christ freed from sin by death? In some sense he must have been, or the words would be without meaning. And this idea is not gained by mere inference. The `tenth verse` asserts it, 'For in that he died he died unto sin once, but in that he liveth he liveth unto God.' Some have endeavored to modify, we might say weaken this statement by translating it, 'In that he died he died by sin etc.' But the whole passage shows that the old translation is correct, as for instance the question 'How can we that are dead to sin live any longer therein?' This shows that the point is leaving the sin state. This is confirmed by the `eleventh and following verses`, the exhortation of which is based on the statement of the tenth verse that Christ died TO SIN: 'Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord. Let not sin therefore reign in your mortal body that ye should obey it.'"--World's Hope.

Though, at the first glance, the above seems to fit as it is applied, upon closer examination we will find it seriously out of joint in several particulars, chief among which is its unavoidable implication that our Lord, the holy, harmless, undefiled, was a sinner and died to sin as our example, to show us how to die to it. The writer of the above extract evidently saw the conflict between other Scriptures and the construction he was putting upon `Rom. 6:6-11`, and attempts to shield himself and his theory by saying "If the above position, based on `Rom. 6`, teaches that Christ was a sinner, it is the Apostle that so taught. We simply quoted his words. To some it may seem that the apostle contradicted himself [`Heb. 4:15`], but we do not so regard it."

Assuredly, we answer, If the Apostle at one time (and the entire Scripture as well), teaches that our Lord was never anything else than holy and undefiled, and if in `Rom. 6` he declares that he died to sin, that is, ceased from sin, he certainly did contradict himself. And if our contemporary is correct, its discovery of this contradiction would amount to a proof that Paul was not inspired, and lead to the expurgation of all his writings from the Bible. But there stands the word if, and we venture the assertion that the discord and contradiction is all in our contemporary's theory and the construction it forces upon the apostle's words in `Rom. 6`, in its endeavor to use those words to support its theory. Note carefully, then, the following exegesis of the Apostle's words, in harmony with the unanimous testimony of Scripture that our Lord had no sin to die to, or cease from.

To pick up a fragment of a discourse on any deep subject and attempt to apply it, without being aware of the underlying principle and fact upon which it is based, would more than likely lead to a false interpretation of it; and so with the apostle Paul's deep reasoning on the greatest of all sciences. We must first get his bearings and understand something of what he discourses upon, before we can know assuredly his meaning when he uses figures of speech as in this discourse.

That the epistle to the Romans was written to all the Church of believers in Rome, beloved of God, called to be saints, and was intended as a vindication of the plan of God and his dealings with the world, Israel, and the gospel Church, past, present and future, is evident from the `first chapter`. In its conclusion he shows that God cannot be held responsible for the ignorance and degradation of the world, especially the heathen, for they had degraded themselves, and blotting out the image of God, had come to resemble more the beasts. God simply gave them over, or did not interfere with them. Paul shows that God is not guilty of producing the sin and degradation, but that the entire responsibility rests upon man: upon Adam the representative first, and upon all since who wilfully departed further and further from God. He lays this broad premise in order to show afterward that God was just, and that man has no claim upon him for recovery (salvation or restitution) from this fallen and degraded state of condemnation and death.

Having shown up thus the state of the heathen world, Paul turns to the Jews, and in `chapter 2`, shows that they have no ground for claiming anything from God, --they could no more claim that they had a right to life everlasting, and salvation (restitution) to original perfection than the heathen. The giving of a perfect law to a man does not justify him--if he would be justified to life under the law given him he must keep it perfectly (`ver. 13`). And if he violated but one of its precepts he could claim nothing under it, but must be condemned as a violator, unworthy of life. (`Jas. 2:10`.) Hence the Apostle argues that while the Jew had a special Law on stones given him, which the heathen world did not have, yet they were not so much advantaged thereby as they had supposed; for if a man, not a Jew, could do perfectly the will of God, he would be acceptable with God (`v. 26`), and this and no more the Law offered to the Jew. God knew from the first what experience has since demonstrated to all men, namely, that because of our weakness and fallen dispositions inherited, none can live up to God's perfect law, no, nor even up to his own warped idea of RIGHT.

`Chapter 3` shows how the Law given to the Jew, though of no advantage in the way of justifying them to salvation (restitution) from death, was of great benefit as an educator to show them their own weakness and their need of salvation, by grace (favor) and not by law and merit. He on the other hand shows that the Jew is in no worse case than the Gentile, for all are under sin, all are condemned, all are unworthy of life; as it is expressed by the prophet, "There is none righteous, no, not one."--See `Rom. 3:9,10`.

So then he argues, the Law, written to the Jew and unwritten to the heathen, condemns all the world as guilty and unworthy of life, and silences them from any reply as appeal from this eminently just verdict.--`Verses 19 and 20`.

The Apostle then introduces faith in Christ as a door of hope for all, both Jews and Gentiles. He says, But now, aside from the Law [though in perfect harmony with it], God has provided a plan [for man's recovery] in perfect harmony with justice; and under this plan it is, that favor and recovery is offered, conditioned on faith in Jesus Christ--to all that believe; for there is no distinction, all are fallen sinners. And this plan which God has adopted and put into operation, aside from the Law, but in perfect harmony with its spirit, is this: He will justify, clear from guilt, freely, by his divine favor [not because of their merit, but] THROUGH THE REDEMPTION accomplished in Christ Jesus; whom he set forth as the one in whom satisfaction was made, for all who exercise faith in his blood (`verses 24-26`). Thus God not only exhibits his love for his condemned creatures, but He makes it at the same time an exhibition of his own unswerving justice, while enabling him justly to forgive sins that are past as well as those that are present. This plan was so arranged that in releasing the sinner from the penalty justly upon him, and giving him another, an individual trial for life or death, God might still be just, and his law be manifested to all as unchangeable and perfect, even when pardoning the sinners he had once condemned, who by faith laid hold of Jesus as their justifier from their guilt and condemnation.

Ah! who can boast now? (`ver. 27`.) All boasting of works of charity, all boasting of the slaying of sin in one's self, is shut out; for by the terms of this plan of God, each must confess at the outstart that he is a sinner and POWERLESS to justify himself

before God, in any sense, or by any works: he must fling from him, all hope of self-justification in order to grasp with both hands, life, favor, forgiveness and reconciliation as an unmerited favor of God, obtainable through faith in the merit and sacrifice of Christ, and in no other way.

In `Chapter 4` Paul shows that favor in response to faith and not as a reward for works, has in all the past been foreshadowed as being God's plan for reconciling the world to himself. David attests this when he says, "Happy are they whose iniquities are forgiven and whose sins are covered; happy the man to whom the Lord shall not impute his sins." Our sins by the arrangement of God are imputed to the Lamb of God, who "bore our sins in his own body on the tree"--"died for our sins."

Nor is there ground for supposing that this favor of forgiveness was to come only to those under the Law (Israel) whose sign was circumcision, for Abraham himself received the promise of a blessing to all nations through his posterity before he was circumcised. No; the plan of God embraces all who believe, for Jesus our Lord was delivered to death for our trespasses and raised from it for our justification (`ver. 25`).

Having proved the justification (clearing from guilt and condemnation) of all believers, in `chapter 4`, the Apostle in `chapter 5` exhorts all believers to rest upon Christ's finished work on our behalf. Realizing our forgiveness and acceptance through him, let us cease from picking our own characters and those of our fellow saints to pieces by the Law, which we could not keep, but which Christ kept for us. It is our hearts' intentions and best endeavors that we must look to now, and not expect absolute perfection of thought, word and deed. If we grasp God's free favor and forgiveness through Christ, we must let go of the Law entirely and abandon all hope of self-justification, else we will not have full peace with God. Therefore having been justified (cleared, forgiven) by faith, we may have peace with God through our Lord Jesus Christ. (`verse 1`.) And in addition to the peace we obtain through being justified or cleared of guilt before God, we have more, we also then gain access into the additional favor (wherein we now are rejoicing) of hope and opportunity for gaining a share with Christ in the glory soon to be bestowed upon our Lord and Redeemer (`verse 2`). In other words, we are granted the privilege of walking in his footsteps, following our Lord and being associated with him as joint-sacrifices and joint-sufferers in the present, as well as joint-heirs of future glory. And this enables us to rejoice even in present tribulations.--`Verse 3`.

This favor of God is so great that we might reasonably doubt it, but reflect, says Paul, how much he loved us and did for us while we were yet sinners: It was while we were enemies that he gave the price of our reconciliation and opened the door to our acceptance with God--much more now that WE ARE RECONCILED we may readily believe and accept of all the marvelous favors promised us as followers of the Lamb who justified us.--`Verses 6-11`.

In order to see clearly the firm foundation upon which our reconciliation rests, consider the philosophy of the plan of God. Note that all were condemned in one man, Adam, and see now the same principle operating for our release, for all are justified through the obedient sacrifice of Christ, as all were condemned through the disobedient act of Adam (`verses 12-20`). The law covenant given to the Jew has nothing whatever to do with this plan of free favor extended to all, on condition of their acceptance of Christ as the satisfaction for sin. That law was given (`ver. 20,21`) that the sin and weakness of the race might be more fully recognized; it did not cure sin, but exposed it, showed it up. But where sin was greatest, because of greatest light to see it, there God's favor was great in proportion, and the light to recognize it was fullest.

`ROMANS 6`.

What then, shall we say, seeing that God's favor is thus bountiful, and covers sins past and weaknesses present and future? Shall we feel indifferent on the subject, and transgress when we please, trusting to God's provision for our forgiveness in Christ? No, God forbid. Rather, seeing the evil of sin, seeing that it cost the death of our Lord as our substitute, our ransom, we should regard that substitute's death "for our sins" as though it was our former sinful selves that had died. In that Christ has paid our penalty for us, we should regard the sin which caused his death, as though it had caused our death once and we had gotten free from it. We should repulse and oppose sin as our great enemy, which had once caused our death. How could we, under such circumstances, take pleasure in sinning, and thus attempt to take advantage of the favor and forgiveness provided us in Christ, to continue in sin?

While this is a good reason why all believers should abstain from (wilful) sinning, some of us have another and still more powerful reason for abstaining from sin, says Paul (`verse 5`): I refer to those of us who after being justified from sin by our Lord's sacrifice, advanced another step and consecrated ourselves to walk in his footsteps, to drink of his cup of ignominy, reproach and dishonor; and to be baptized [immersed] into his death, that thus sharing with him his sufferings and death, we might according to God's promise be reckoned overcomers and joint-heirs with him, and

granted a share with him in the "divine nature" in his future glory and kingdom. "Know ye not that so many of us as are baptized [immersed] into Jesus Christ [as members of his body] are immersed into his death?" It is by consecrating ourselves entirely to him, [after being cleansed from sin by his blood], reckoning ourselves dead to the world and alive in God's service even unto death, as he did, that we gain a place in his "body" and become joint-heirs with him. And in thus becoming dead with him, we trust the Father's promise of also having a share in his resurrection (see `Phil. 3:8-15`); a resurrection not to human nature, such as others will enjoy, but to the fulness of the divine nature, "like him" and "with him." And this is illustrated in our water immersion, which to us thus symbolizes our death with Christ: our rising from the water symbolizing our coming resurrection as new creatures. For if we are sharers in his sacrifice, his death, we shall unquestionably share also in his resurrection.--`Verses 3-5`.

Realizing the matter thus,--that our former selves as justified human beings are delivered up to die (be crucified) with Christ, as the condition upon which we may be associated with him, in the great work of utterly rooting out and destroying Sin, the great Monarch, at present ruling the world, we must see that we can no longer, in any sense, serve Sin, the Destroyer, whom we are pledged to help overthrow. (`ver. 6`.)* We once were sin's slaves, but we were justified or released from his dominion [by Christ] before we consecrated ourselves to die with Christ [consecrated to death as our baptism showed, `v. 4`], because we believed we should be granted life with him.--`Verse 8`.

For Christ, though he had our sins reckoned to him, or "laid upon him," and though he died for our sins, is no longer subject to death since his resurrection. For the death which he died was because of sin [our sins] once for all, while his life since resurrection, as a spiritual being, is a gift of God. And so we must reckon ourselves, though [after being first justified by his sacrifice] we be joined with our Lord in the great sacrifice for the sins of the whole world, like him, our sin-bearing and suffering, is not for our own sins [which were blotted out by his sacrifice] but for the sins of others, even as was his death. And, let us thus keep on reckoning ourselves in our entire course, as represented and illustrated by our Leader, in whose footprints we are walking. Let us reckon ourselves dead to all things earthly, hopes, ambitions, and often comforts; cut off from them all, crucified to them all, by or because of Sin. Thus we will hate Sin, and do our utmost to destroy it.

And reckon your life as a new gift of God, as a life not subject to Sin, and not under bondage to Sin in any sense, but wholly subject to the will of God. And thus viewing Sin as the foe you are dying to destroy, and God as the new Master who promises life, let not Sin REIGN in your mortal body, let it not control you. True, sometimes it may overtake you and stumble you through the weakness of the flesh, but see that you encourage it not. Let not your mortal body, nor any talent or power you possess come into the service of this your enemy, but bring your talents more and more into the active service of the new master--God.--`Verses 11-14`.

What then shall we say to the original question (`verses 1, and 15`), Shall we sin because we are not under the Law but under favor through Christ? By no means; for though we claim to have changed over from being the servants of Sin, our former master, to be the servants of God, yet if we are really and willingly serving Sin and forwarding it, we are really its servants,

*Sin is here represented in figure as the great oppressive Monarch whose reign with his servant death has brought so much distress on the world, all of whom he has enslaved, but from whose power we have been delivered by Christ's ransom, and regaining our liberty we have become associated with the Redeemer of all the slaves of sin and death, offering to suffer with him now and share his ignominy for the joy of future association in the next age in the great work of destroying the usurping ruler Sin, and setting at liberty his captives.--See `Rom. 5:21`; `Isa. 42:7`; `61:1`; `Psa. 102:19,20`; `Luke 4:18`.

The "Body of Sin" which is to be overthrown is here contrasted with the "Body of Christ" which is to overthrow it. As once we were slaves to this monarch, Sin, opposing God, now as soldiers under Christ, our chief Captain, we have become bondservants [slaves] to God, to carry out his plan in the overthrow of Sin.

no matter what profession we have made of a change. His servants we are to whom we render service. But, thank God, your change is not merely a change in name or profession, but a change indeed. You obeyed the doctrine delivered to you [laying hold by faith upon Christ's sacrifice for your sins], and were thus set free from sin, and then by consecration ye became the servants of righteousness. Now, remember to be as faithful to your new service, to your new master, as you were formerly to your old master, Sin. As formerly you disregarded the claims of God upon your time and talents, now disregard and ignore the claims of Sin.

You know how much evil fruit you bore while in Sin's service, for the reward of death; see, now, how much fruit you can bring forth in your new service whose end is lasting life. The wages of Sin is death, but God's free gift through the anointed one is lasting life.--`Verses 17-23`.

Carefully compare the above with the first six chapters of Romans, and then note the gross error of the exposition of `Rom. 6` by our Exchange quoted in the beginning of this article. To one who is wholly ignorant of the plan of salvation revealed in the Scriptures, or who forgets all the other testimony of the preceding five chapters, our Exchange's theory might be delusive. To such, its claim that the plan of salvation is, that each sinner shall slay his own sinful nature as Christ slew his sinful nature, and that thus each should commend himself to God or justify himself, might seem to find support in `Rom. 6`. Such erroneous teaching would indeed be delusive to the worldly, for their ideas always have run in that direction. They always have desired to justify themselves by works of their own, or what they term the sacrificing of their sins, and have disdained or ignored God's favor as a free gift secured to them by Christ's sacrifice. Thus it has ever been--the cross, the sacrifice of Christ for our sins, has been from the first what it is to-day,--"To the Jew a stumblingblock and to the Greek [worldly-wise] foolishness." But to us it still is, what it was to the apostles--"The power of God and the wisdom of God."-- `1 Cor. 1:24`.

The idea of a sinner sacrificing his sins to God, as our Exchange claims, is too foolish for a heathen mind to entertain. The Bible everywhere declares, in types as well as literal statements, that blemished or imperfect sacrifices are not acceptable to God. Over and over again the Israelites were told that their sacrifices for sin must be without spot or blemish, to typify the perfect sacrifice for our sins, which our Lord gave.

Cannot all see, then, that we could have no share in Christ's sacrifice as members of his "body," until first we had been cleansed or justified by his sacrifice--by his blood, shed for the remission of our sins?

Who is so blinded with prejudice that he cannot see that the apostle, in Romans, `sixth chapter`, is not addressing sinners, but saints? He is not, therefore, telling them how they should justify themselves by crucifying their sins, but he is telling those who are already justified by faith in the sacrifice of Christ, how they have consecrated to death in God's service their former selves--the "old" or former manhood which Christ had justified fully and freely and made acceptable as a sacrifice. Remembering that our former selves (as human beings--justified) are crucified with Christ, and remembering why we so consecrated --that we as new creatures in Christ might be members of the "body of Christ," whose great work is to destroy the adversary--"the body of Sin," we therefore cannot consent to serve or obey, in any sense, the great enemy, from whose control Christ's redemption has delivered us, and whose empire we are pledged with Christ to destroy.

Thus seen, "our old man" which is crucified (consecrated to death) with Christ is not the "body of Sin" (`verse 6`). Far from it, the "Body of Sin" is a figurative personification of Evil or Sin, the great enslaver and destroyer of our race, while our old man represents our justified manhood, which we consecrated to death, in order that thus sharing with Christ in his death as a ransom for all, (to deliver all from Sin, the Destroyer) we might share also with Christ as the great Deliverer and Restorer of the race. Such should no longer be slaves of Sin (`ver. 2`); for he that hath died with Christ (as symbolized in baptism, `verses 4 and 5`) was first released or justified from Sin by Christ, and should now seek life with Christ, and not again to Sin for its wages of death. He that hath an ear to hear, let him hear.

IT IS FINISHED.

"When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head and gave up his spirit."--`John 19:30`.

Thus ended the awful tragedy of Calvary. Our Lord's last breath with all his remaining strength was exhausted in his effort to utter with a loud voice that last grand truth, "It is finished."

Down to his very latest breath his mind was clear, as shown by every expression during those hours of agony on the cross. There he preached the gospel to the dying thief--"Verily...thou shalt be with me in Paradise;" he commended his weeping mother to the care of the beloved John; and when in the last agonies of death he cried, "My God, my God, why hast thou forsaken me?" And then again his clearness of intellect, and his complete submission to, and trust in God, and his desire to utter a last word of instruction to his followers is manifested in his very last words, "It is finished; Father into thy hands I commend my spirit."

If such was our Lord's dying effort to make this last announcement, how carefully should we consider his words. What was finished there? Taking the standpoint of this dreadful moment we find him in prayer referring to the same thing a few days before, saying, "I have finished the work which thou gavest me to do" (`John 17:11,4`). Referring again to his death (`John 12:27`) he said, "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."

Then it was for this cause--viz., death, as the world's sin-bearer, for the world's redemption--that he came to that hour; and this was what he finished when he bowed his head and gave up the spirit of life--existence. There it was finished; the substitute, the corresponding or equivalent price for the life of Adam and all who lost life through him, was paid. The death penalty which could not be annulled, was thus assumed and paid by another, and henceforth that glorious fact was to be made known to all. Our dying Lord with his latest breath was the first one to proclaim the glorious message--"It is finished;" and after his resurrection he sent his disciples forth to tell to every nation the same blessed truth.

The other side of the great work of atonement yet remains to be accomplished, viz., the converting of the world to God. By this sacrifice which was finished on Calvary, the way of access to God was opened up; the claims of justice were fully met, "That God might be just and yet the justifier of him that believeth in Jesus." (`Rom. 3:36`.) And now God can receive all who come unto him acknowledging the merit of the sacrifice and trusting for acceptance through it. The promise that the Redeemer will shortly take control of the world, open the sin and prejudice blinded eyes and bind or restrain their great deceiver, is but another way of assuring us that this great truth--the ransom-- so necessary to be believed, shall be testified to all in due time (`1 Tim. 2:6`), when all shall have full opportunity of accepting it.

HE REASONED OF RIGHTEOUSNESS, TEMPERANCE AND JUDGMENT TO COME.

(`Acts 24:25`.)

It was not often that Paul turned aside from what he considered the work of first importance--viz., the care and teaching of the church--to exhort those of the world to righteousness and temperance. But whenever a favorable opportunity offered, to instruct those of the world without interfering with his special work, Paul was quick to see and to improve it, and did it with all the fervor of his earnest soul. The rule which he gave to us--"Do good unto all men as you have opportunity, ESPECIALLY to the household of faith"--he strictly observed in his own course. His care and labor for the church were constant and untiring, literally wearing out his life.

Seeing the breadth and scope of God's plan, Paul realized that the church developed during this age, is to be the instrumentality for the conversion and blessing of the world in the next age, and that therefore the great and all-important work of the present time is the teaching, training and developing of the meek of the earth, who gladly receive the truth and constitute

the church of God. It was this same knowledge of the order and arrangement of God's great plan of the ages, which enabled our Lord to devote his attention almost entirely to the meek, to whom he said he was called to preach. (`Luke 4:18`.) Though he loved the balance of the world still enveloped in darkness and steeped in sin, he also knew that his Father so loved the world, while they were yet sinners, as to devise a plan broad enough to bless every son and daughter of Adam with a full opportunity to regain the right and title to everlasting life, in his own due time.

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