## R1468 (019) - November 15, 1892

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VOL. XIII. NOVEMBER 15, 1892. NO. 22.

PURGATORY:--

IS IT A ROMISH, A PROTESTANT OR A BIBLE DOCTRINE?

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Protestants generally have ignored the Bible doctrine on the subject of a future Purgatory, while Romanists have shamefully perverted and counterfeited it, as they have every other truth, to the unholy ends of human ambition and avarice. Indeed, the whole Papal system is a counterfeit of the truth, and herein has been its great power to deceive and lead astray from the truth. And the Papal system, because of its resemblance to the truth, in its completeness and its general outline, notwithstanding its outrageous perversions and its shameful abuses of the truth, has well been described as "A masterpiece of Satanic ingenuity." Yet, like a counterfeit coin, it may require an expert to detect and expose it.

While we have no sympathy with the doctrine of purgatory as taught by Romanists, nor yet as hinted at by some Protestants in what they term the Intermediate State--between death and the resurrection, when the soul, they claim, is purged from sin and made fit for heaven--we do see that the perverted doctrine of purgatory had a start in the truth; that the Scriptures teach the doctrine of purgatory; and that it is one of the most glorious features of the divine plan for the salvation of our race.

The term purgatory signifies a place or condition of purging or cleansing; and it is freely admitted that all mankind must of necessity be purged from sin and uncleanness (as well as redeemed and justified), before they are fit to enjoy the blessings of eternal life. The common sense of mankind acknowledges this necessity for purgation, and the Scriptures clearly teach the doctrine. The way of salvation lies through redemption through the precious blood of Christ (justification through faith in the redemption thus accomplished) and purgation, or the actual cleansing from sin and uncleanness, and perfecting in holiness.

Protestants (claiming that all mankind are now on trial, and that as a result of the present presumed trial they must, at death, be ushered at once into either an everlasting heaven of bliss or a hell of eternal torture) have no alternative from either one or the other of the following conclusions: First, that only the justified, sanctified and faithful saints developed in the present life will ever be saved, and that all others--medium good, and bad--will be hopelessly and forever lost; or, Secondly, that all mankind, except the vilest of wilful sinners, will be taken to heaven and will constitute it a very bedlam of confusion as the various classes attempt to associate and affiliate with each other --the matured saints (a "little flock"), the inexperienced babes, the ignorant and degraded savages, the idiotic, the insane--all persons of all classes for whom hope is entertained by kindly human hearts, all who it is felt sure are at least too good or too innocent to deserve eternal torture of any description.

Some Protestants take one of these views and some the other; but whichever horn of the dilemma is accepted, insurmountable difficulties

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are encountered, as every thinking Christian knows. The first view, if really believed, would fill the world with an indescribable gloom. Death-bed scenes already sad would be still sadder, if such a view were really entertained.

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And it is the professed view. But if the second view be accepted, as it generally is by people of heart and breadth of mind, the difficulty is but slightly lessened; for with the idea that at death we must go to either heaven or hell, the only reasonable conclusion is that all who escape hell must go to heaven. The difficulty with this view is that it would fill heaven with a heterogeneous mass of beings, and so mar its peace and harmony that it would be only another babel of confusion such as earth has been. And some, at least, would still feel like praying that they might go "Where the wicked cease from troubling and the weary are at rest." Such a condition would be only a continuation of the present imperfect and unsatisfactory state. What fellowship hath light with darkness, or what common joy could these share whose states and experiences differ so widely? None whatever.

But, says one who never before thought of it so, May we not suppose that those lower classes will be gradually disciplined and corrected, and so brought into harmony with God and each other, and that peace and joy will result in the end? Ah! then instead of doing without a Purgatory, you are supposing heaven is Purgatory--a great hospital and reform school for the treatment of moral diseases and deformities. No, that cannot be. Well, suggests another, may it not be that in the instant of dying, all those who are not notoriously bad (and hence too good to be eternally tormented) are perfected and fitted for heaven? No; for in that case present experience would be wholly useless; for beings so changed would not know themselves--in fact would not be themselves, but new beings, wholly different in every particular. If such were the program it would have been wiser to have made them so at first. Besides, that is not God's method of working. We should observe that his operations are always on philosophical principles; and the principles of moral philosophy are just as fixed and firmly established as are the principles of natural philosophy. Observe how steadily God adheres to the principles of natural philosophy, as he saw fit to establish them. Does water ever flow up hill? did an acorn ever spring into an oak in an instant? or was ever a human being born fully developed either mentally or physically? do grapes grow on thorns, or figs on thistles? We smile at such preposterous suggestions as these; but why? Because we recognize the fixed principles of natural philosophy, which never can and never will change. And we see that if they were not thus fixed, the results would be confusion throughout the realm of nature.

Our God is a God of order; and in moral law as in natural law his principles are fixed. Character is a growth, a development. It may grow rapidly or grow slowly, but grow it must. It never arrives at maturity without the preliminary processes of growth, or development by degrees. And along whatever lines--of virtue or of vice--the discipline, experience and consequent growth have been, of such kind will be the matured character--whether bad or good.

It is preposterous, therefore, to presume that a perfect moral character can be instantaneously bestowed upon the morally polluted or upon the morally blank in the instant of death. But here we should distinguish between perfect and imperfect beings without character and perfect and imperfect beings with character. Adam was a perfect being without character. He was put on trial to give him an opportunity to develop a character. His inexperience soon stamped his effort--Failure. But God has provided a ransom for Adam and all whom he represented in his trial; and this implies another opportunity to develop a character such as God can approve--fit for an eternity of companionship with him. Either a good character or a bad one can be demonstrated by imperfect beings, and it is determined by the conduct of each person after he comes to a knowledge of the truth on moral questions. God makes no promises of heavenly bliss except to such as develop character--"overcomers"--and yet it is evident that infants who have formed no character, and many of the ignorant who have never come to

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such a knowledge of the truth as would constitute a full trial, or as should condemn them as fit for torment or second death, constitute the great majority and are as unfit for heaven as eternal torment would be unfit for them. For all such God has prepared a Purgatory, a school of discipline which will favor the development of good characters, after which they will be tested; and this we will show from the Scriptures, shortly.

We know ourselves now, and our friends know us, both by our physical features and by our mental and moral developments. But when death has destroyed the physical man, and only character remains for identification (and this is the general claim), if the character, or mental or moral developments, should undergo instantly such a marvelous change as perfect character would imply, all the surrounding conditions and circumstances being new also, how could the man know himself? And if such be God's plan, why has he permitted sin and death and all our present painful experiences at all? and why need any strive against sin? The idea is absurd.

If such were God's plan, the present time of the permission of sin, evil and death might as well be dispensed with as useless, to say the least. And if all were to be thus changed instantly to perfection, why not miraculously change all--even the worst? and why are any exhorted now to "holiness," without which no man shall see the Lord"? and where would come in the many and the few stripes for deeds done in the present time?

THE PURGATORY OF SCRIPTURE.

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Seeing that all of the above theories are lame, unreasonable and unscriptural, we come now to the Purgatory of the Bible.

First. It will be established on Earth--not elsewhere.--`Prov. 11:31`.

Second. It is not now in operation, but is to begin when this Gospel age ends, when the little flock of saints has been selected.--`2 Pet. 2:9`.

Third. The overcoming "little flock" of saints, who will have part in the first resurrection and be like their Lord, spirit beings, will then be associated with him in the work of judging, correcting and teaching those in process of purgation during the Millennium, when the world and the "castaways" of the Church are being disciplined and corrected in righteousness. And that will be the only really holy, righteous Inquisition (i.e., court of judicial inquiry or examination on matters moral and spiritual), of which Papacy made so terrible, blasphemous and cruel a counterfeit during the dark ages.--`John 5:22`; `1 Cor. 6:2`.

In a word, the long-promised reign of the Christ, the glorified Church, during the world's thousand-year judgment day, or period of correction in righteousness, is the Purgatory of the Bible. The saints shall not come into purgatorial judgment at all (`1 Cor. 11:32`); because, in this life, hating sin, they became reckonedly dead to it and alive to righteousness in Christ. Neither will the faithful overcomers of the past, noted in `Hebrews 11`, have part in that Millennial age Purgatory; but all others of the human family will there be dealt with--corrected and disciplined in righteousness--to bring about true reformation and finally perfection of character. (`1 Pet. 4:5`; `Matt. 12:36`.) All will thus be purged except such as in the present age, having enjoyed extraordinary light and privilege, nevertheless sin wilfully against it. For such only there is no further hope (`Heb. 10:26,27`), through the discipline and purgation of that judgment period; for, says the Apostle, "it is impossible to renew them again unto repentance." --`Heb. 6:4-6`.

That time will be one not only for rewarding the evil and good then done, but also for rewarding the evil and good deeds of the present time. Whoever now gives even a cup of cold water to one of the Lord's disciples, because he is such, shall have a reward in that Purgatory; and whoever has wronged one of the least of them shall receive a just recompense for the evil deed. And the scourgings of that time shall be justly in accordance with the knowledge that was sinned against.--`Luke 12:47,48`; `Matt. 10:41,42`; `16:27`; `2 Tim. 4:14`.

The Purgatorial period will be specially severe at its beginning, particularly upon the people of civilized nations of so-called Christendom. They have enjoyed many advantages

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and opportunities above those of heathen lands and are correspondingly responsible. For the purpose of quickly bringing mankind to a realization of the new conditions in force under the new Millennial dispensation then introduced, the Lord, the righteous Judge, "will come with fire, and with his chariots like a whirlwind, to render his anger with fury and his rebuke with flames of fire [judgments, destructive to evil systems and schemes]. For by fire [destructive judgments upon evil things] and by his sword [the truth] will the Lord plead with all flesh: and [Praise God!] the slain of the Lord [conquered by the sword of truth] shall be many." (`Isa. 66:15,16`; `Rev. 19:15`.) "He shall judge among the nations and rebuke [by his judgments] many people: and they shall beat their swords into plowshares and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more." (`Isa. 2:4`.) The judgments of that day of the Lord are symbolically represented, in all the prophetic delineations of that time, by fire; because fire not only destroys, but causes pain in connection with the destruction.

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These purgatorial flames of righteous judgment will consume the evil systems and false principles and theories of the world--political, religious and financial; and while individuals will suffer and weep bitterly, it will be, to the many, reformatory or purgatorial suffering; and only such as willingly cling to the evil will be destroyed with the evil and as a part of it.

This Purgatory will begin in the close or "harvest" of the Gospel age--the Millennial or purgatorial age lapping over upon it. Indeed, the first to enter it will be those Christians who are "double minded"--who seek to serve both God and mammon, and who, to be saved at all, must come up out of great tribulation, washing their robes in the blood of the Lamb. (`Rev. 7:14`.) In fact, it might be said that the purgatorial work has to some extent progressed upon this same class throughout the Gospel age (See `1 Cor. 5:5`); but the class has been so small in comparison with the world that the term "Purgatory" may properly be applied only to the Millennial age of the world's purgation; for such is the Scriptural method of referring to it. Referring to the beginning of this Purgatory and its first effect upon the two classes of the Church, the Prophet says (`Mal. 3:2,3`): "But who may abide the day of his [Messiah's] coming? and who shall stand when he appeareth? for he is like a refiner's fire and like fuller's soap. And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them [in that Purgatory] as gold and silver, that they may offer [themselves] unto Jehovah an offering in righteousness."

The trouble which will purge the great company of the nominal church, who are unworthy of a place in the real Church, is a part of that which is coming upon the world in general. They are the unfaithful servants who, though not hypocrites, receive a portion of trouble, as chastisement, with the hypocrites and unbelievers. (`Matt. 24:51`.) While they will be coming through great tribulation it will be because they have the spirit of the world. The spirit of the world is a selfish spirit: it includes love of the praise of men, love of wealth, love of power, love of ease, love of pleasure--love of everything pertaining to self, and neglect and lack of interest in the welfare of others. This class, and in fact the whole civilized world --"Christendom," as it is called--have had the law of Christ presented to them--Love to God and love toward each other; yet they have neglected it and allowed selfishness to rule them instead. The trouble coming will be the outgrowth of this very selfishness. Kings and princes selfishly seek their own continued advantage and power, and the masses selfishly seek liberty and equality; rich men and corporations seeking selfishly to perpetuate monopolistic methods, customs and privileges which give them a decided advantage over others and secure them and theirs the cream of life's comforts and blessings; and in opposition to these their mechanics band together, not on general principles for the good of all, but on selfish principles, to get for themselves as large a share of the spoils and to give as small a return of labor as possible.

This crop of selfishness is fast ripening in the brighter light of this nineteenth century.

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As the light increases, both sides become more cunning as to how to advance their respective selfish ends, and how to detect and meet each other's moves. The breach is rapidly widening and preparing for what God has predicted from of old--"A time of trouble such as never was since there was a nation," "no, nor ever shall be." (`Dan. 12:1`.) This trouble is the beginning of the purgatorial fire of the day of the Lord. In it the mountains [kingdoms of earth] shall melt and flow down like wax [to the level of the people--equality], and those which do not melt shall be removed and carried into the sea [swallowed up in anarchy], while the earth [society and general order] shall be removed. See `Psalm 46` for a symbolic presentation of these retributive and purgatorial troubles coming upon the world, remembering that in the symbolism of Scripture mountains signify kingdoms; earth, the social fabric supporting kingdoms; sea, the lawless or anarchistic elements; and heavens, the religious influences.

This same trouble is also graphically portrayed in the symbolic "fire" in `2 Pet. 3:10-13`. Here the earth (society) is shown as melting or disintegrating into its various elements, which, in the heat of bitterness of that time of selfish strife, will no longer blend and coalesce as before. Here the burning of the heavens--the destruction of the religious systems and principles which at present govern and control mankind --is shown, their passing away with great commotion. Then Peter tells of how this confusion and trouble shall be followed by a new organization of society, under new religious principles and government--new heavens and a new earth wherein dwelleth righteousness-- wherein right and truth and love will have supplanted error, superstition and selfishness. David also (`Psa. 46:8-11`) portrays the introduction of the same blessed Millennium of peace and righteousness.

During that Purgatorial trial the glorified Christ, the righteous judge, shall lay judgment to the line and righteousness to the plummet, and shall sweep away every refuge of error. (`Isa. 28:17`.) "He shall judge the people with righteousness and the poor with judgment... and shall break in pieces the oppressor." (`Psa. 72:2,4`.) This will be the beginning of the purgatorial judgments--in favor of the poor, the ignorant and the oppressed, and hence against the wealthy and great and learned who have been willing to use their superior advantages of birth, of wealth, of education and of mental balance simply for themselves, selfishly--instead of having that sympathy and love for mankind that would lead them to desire and to labor for the elevation of their less favored brothers. Inasmuch as any have permitted selfishness to rule them, so that they are willing to take advantage of the weaknesses and circumstances of others to amass to themselves great wealth and power, and to use that power and wealth selfishly, to that extent they will suffer most in the beginning of this Purgatorial age. Upon this class its hottest fires will come first. See `James 5:1-7`.

The judgments of this day of the Lord are represented repeatedly in the Scriptures. Isaiah (Chapter `33:2,3,5-16`) points out God's succor of the saints from the coming trouble, saying: "O Lord, be gracious unto us; we have waited on thee: be thou their arm [the helper of all truth-seekers, even though not overcomers],... also our salvation in the time of trouble." Then the effect of the trouble upon the nations is briefly summed up: "At the noise of thy thunder the people fled; when thou stoodest up nations were scattered." Next, the effect of the Lord's standing forth to judge the world is shown upon the Church: "The Lord is exalted; for he dwelleth on high. He hath filled Zion with justice and righteousness. Wisdom and knowledge shall be the stability of thy times and the strength of thy happiness; the fear [reverence] of the Lord is his treasure." That is to say, the Zion class will be distinct and separate from others, and their advantage will consist largely in the divine wisdom and knowledge granted them, because of their obedience to their consecration. These are to be sealed "in their foreheads," intellectually (`Rev. 7:3`; `14:1`; `22:4`), that they may not be in darkness with the world (`1 Thes. 5:4`), and so may pass through much of the trouble with a happiness based upon this knowledge.

The prophet proceeds to picture the remainder

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of the world, aside from the saints, in that trouble. (See `Isa. 33:7,8`.) Their valiant ones are discouraged and weep, powerless to stem the tide of anarchy: all lovers of peace weep bitterly, greatly disappointed that when they were crying Peace! Peace! and predicting a Millennium of peace by arbitration, all their predictions fail and a time of trouble is precipitated such as was not since there was a nation. They expected it not so, because, neglecting God's revelation, they were not sealed by his truth in their foreheads. The highways [of commerce] lie waste, the travelers cease, contracts cease to be of force or value; and cities [because dependent upon commerce] will become very undesirable places, while principles of honor and manhood will no longer be regarded or trusted; and the earth [society in general] will languish and mourn.

This is the time when I will stand up to give judgment and justice, and to exalt myself, saith the Lord. The nominal church, which has conceived chaff instead of true wheat, shall bring forth only stubble; and her own breath (or doctrines) shall set her on fire and cause her consumption. (`Isa. 33:11`.) See also the burning of the tares, with which this is in harmony, and but another picture. `Matt. 13:30,40`.) As for the people in general (`verse 12`), they will be of two classes. Some, as thorns, evil-doers, will become furious in the fire, because cut off and hindered from their opportunities of doing evil secretly, and will be consumed. Others will be like slaking lime: the heat will be intensified as the water of truth is cast on, until their stoniness, their hardness of heart, shall be dissolved completely, bringing them into complete harmony with the Millennial Kingdom and its just and loving laws.

Going back, the Prophet takes another view of the trouble seen to be approaching; and he pictures the different classes and shows the class which all must join who would pass through that Purgatory successfully. (`Isa. 33:14-16`.) Transgressors in [nominal] Zion will be afraid, the hypocrites will be in terror as they witness

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the troubles of this day draw near. Which can abide [i.e., not be consumed] with this devouring fire? Which can abide with lasting burnings? The answer is clear:--not the selfish, but-- "He that walketh in justice and speaketh truth, that despiseth the gain of oppression or deceit, that shaketh his hands from the holding of bribes, that stoppeth his ears from the hearing of blood [of plans which might cost life, or wreck another morally, physically and financially], and shutteth his eyes against looking on evil. He shall dwell on high." {Such shall pass through the purgatorial fire, and be exalted.] This class shall be preserved from the intensity of trouble and fire, and such as were otherwise at first, but who become of this class, shall be delivered from the burnings of this Purgatory as they develop this character which is a return to the likeness of God and to harmony with his law of love.

The Apostle Paul speaks of this coming Purgatory when he declares, "Some men's sins go before to judgment [being punished in the present life] and some they follow after." (`1 Tim. 5:24`.) Those who receive punishment for sins in the present life are oftenest the consecrated saints. Hence he declares: "If we would judge [criticize, discipline] ourselves, we should not be judged of the Lord. But when we are judged of the Lord, we are chastened [punished] that we should not be judged [tried and punished in the Millennial Purgatory] with the world."--`1 Cor. 11:31,32`.

The same Apostle (`Rom. 2:3-11`) speaks of this Millennial Purgatory as the day of wrath and revelation of the righteous judgment of God against all who are in opposition to righteousness and truth, and who obey unrighteousness. Upon such, he declares, shall then be rendered indignation and wrath, tribulation and anguish upon every being doing evil, but glory, honor and peace upon all that work good.

The same Apostle refers again (`2 Thes. 1:6-9`) to the tribulation to come at the second coming of the Lord Jesus, and declares that it will be but a just thing for the Lord, who declares, "Vengeance is mine: I will repay," to render a recompense of tribulation [Purgatorial punishment] upon those who have been opposers of the truth and of the saints. This, of course, includes the individual punishment of those evil doers of the Apostle's day, and indicates

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that the tribulation promised was not inflicted at their death, nor yet, but will be inflicted at or during the thousand years of the Lord's second presence--when he shall be revealed in flaming fire, etc.

That their punishment or tribulation will be just, and not an unjust one, we are fully assured from the character of their judge, as well as by the Apostle's words. Those who have sinned against little light shall have the fewer stripes (of punishment), and those who have transgressed with more light shall have the greater punishment.--`Luke 12:47,48`.

Our Lord's coming is not only for his saints, to be glorified in them, but also on behalf of all who will believe in that Millennial day of his presence, that his character and laws may be admired and obeyed by all such. But the same flaming fire [of righteous Purgatorial judgment] in which his presence will first be revealed to the world, in the great day of trouble which will introduce the new dispensation (new heavens and new earth), will continue to burn throughout that thousand-year day against all evil doers, revealing clearly right and wrong, good and evil; finally consuming all who, after clear knowledge and full opportunity, continue to reject God's goodness. Those who thus refuse to obey the glad tidings or to acknowledge God will be consumed by that fire as being themselves evil; thus they shall be punished with lasting destruction from the presence of the Lord and from the glory of his power.--`2 Thes. 1:6-9`. See Diaglott translation.

Thus, in a word, the symbolic fires of Purgatory shall, under Christ's direction, consume evil, and leave the world cleansed, free from sin and every evil. It will first burn against evil things, against evil principles and practices in men, and not against men as evil men. But as knowledge is increased and the weaknesses of the fallen ones are removed, all who still love evil ways and practices and principles will be elements of evil themselves, and will be destroyed as such.

And not only shall evil doers be punished in this Purgatory, but in it also every good deed of theirs shall be rewarded--even a cup of cold water given to a disciple shall surely have its reward.

Thank God for his gracious provision in Christ, not only for the forgiveness of the sins of the world, but also for the Purgatorial provisions: whereby the sin-sick may be fully cured and restored to divine favor and likeness. Thanks be to God for his Purgatory! for the great and perfect Inquisition of his plan and for the well-fitted Inquisitors--the Christ of God, perfected, head and body.

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BEAR YE ONE ANOTHER'S BURDENS.

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"Bear ye one another's burdens, and so fulfil the law of Christ."--`Gal. 6:2`.

Those who look upon the Bible as a collection of moral precepts designed for the regulation of the world in general are very far from the proper estimate of its object and scope; for the Bible is not addressed to the world at all. The whole book, from beginning to end, is the inheritance of the saints--"the sanctified in Christ Jesus." To them all the Apostolic epistles, with a single exception (the epistle of `James`) are addressed.

The book of Revelation is also similarly addressed. And the Apostle Peter, in referring to the prophecies of the Old Testament, says even of the prophets that "not unto themselves, but unto us they did minister." (`1 Pet. 1:12`. See also `Dan. 12:4,8,9`.) And the Apostle Paul says that "whatsoever things were written aforetime were written for our learning, that we [the sanctified in Christ Jesus] through patience and comfort of the Scriptures might have hope." (`Rom. 15:4`.) Consequently all that was written aforetime by Moses and the prophets--whether of history or law or prophecy or type or precept--was designed specially for us who are in Christ, for the instruction and comfort of the children of God. And not one iota of it belongs to the unregenerate world. It is a "light which shineth in a dark place" to Christians: it is "a lamp to our feet, and a light to our path." And whatever light the

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worldly get from it, reaches them indirectly-- as reflected from the children of God, who "shine as lights in the world." "Ye," said our Lord, "are the light of the world."--`Phil. 2:15`; `Matt. 5:14`.

The plan of God, once discerned, indirectly inculcates every principle of morality and virtue by showing just what God designs to have us to do: by showing, first, how he created us perfect and glorious in his own image and designed us for everlasting life in the enjoyment of his favors; next, that everything in us which is short of that original perfection is due to sin and renders us unworthy of life. Then there is the recognition of sin; and thus the glorious plan for both our legal and our actual deliverance from sin and death is opened up, and the final restitution of all things is assured to the loyal and obedient sons of God; and all the necessary provisions thereto are made manifest.

As the plan is now clearly outlined we see how history and prophecy and type and law all minister to the one grand design of the Book of books, in which the reverent and careful student finds the highest incentives to purity and holiness and the most perfect delineation of that praiseworthy character which he should seek to build up, and in contrast with which the deformity of every evil is manifest.

Among the instructions to the children of God is the one above cited--"Bear ye one another's burdens, and so fulfil the law of Christ." The law of Christ we have seen to be the law of love: and love says, Bear ye one another's burdens. There are times in the experience of almost every one when the surges of trouble roll high, and the timid, shrinking soul is almost overwhelmed by them. And then how soothing is the sympathy and counsel of a fellow-member of the body of Christ. Worldly minded friends may sympathize, but their counsel is almost sure to be wrong. Hence the necessity of fellowship in the body of Christ and of disfellowship with the world.

It is not always necessary to tell one's sorrows and perplexities to another, and to have their sympathy and aid: in most cases they are better untold, except to the Lord. But love's quick discernment is always watchful and ready with the word in season, the cordial friendliness and the helpful hand if need be, to help bear the burden.

There are various kinds of burdens to be borne: there are burdens of bereavement, of financial embarrassment, of business and family cares, of physical and mental suffering, of sudden disasters and great perplexities and anxieties; and there are burdens also of conscious sins. In all these, if we are diligently seeking to fulfil the law of Christ, we may be able to cheer and strengthen fellow-members of the body of Christ with sympathy and counsel, and such aid as may be most needful and timely.

But the Apostle calls particular attention to this last kind of burdens--burdens of sins-- and counsels the exercise of this disposition specially in cases of acknowledged sin. We are all to remember our own liability to sin, and therefore to be patient and considerate with others when they are overtaken in a fault. Such patient, forbearing love is one of the most beautiful adornments of the Christian character.

In the body of Christ the various members have their various inherited weaknesses, against which they must wage a lifelong warfare; and these weaknesses are sometimes of such a nature as to interfere to some extent with the rights and comforts of others as well as of themselves. And just here the Apostle offers a word of counsel, saying, "We then that are strong ought to bear the infirmities of the weak, and not to please ourselves." (`Rom. 15:1,2`.) This does not imply that we should not expostulate with such a one and endeavor to help him get rid of his infirmity. This we should do, in the spirit of meekness and kindness, while we patiently endure the trial of our patience, not seeking to please ourselves, but rather to help a weaker brother or sister. "Let every one of us," as the Apostle counsels, "please his neighbor [brother] for his good, to edification"--i.e., not by simply ignoring his fault as though you considered it all right, but, while kindly urging him to strive against it, still humbly and patiently submitting to the discomfort it brings to you.

If this spirit prevails, the Apostle further shows (`1 Cor. 12:24-26`), there need be no

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schism in the body; because the members all have a mutual care and a mutual love one for another--a care which seeks to encourage and strengthen all that is good and to discourage all that is unbecoming, and a love which throws its mantle over the deformity and endeavors to conceal a fault, rather than to expose the weaker brother to the reproach of others. Thus in the true body of Christ, which is knit together in love, if one member suffer, all the members suffer with him, in proportion as they are more or less directly associated with him; or, if one member be honored, all the members rejoice with him, and to some degree share the honor: just as when in an earthly family one member rises to honorable distinction all the members partake of the honor and the joy.

For such self-sacrificing love how necessary is the spirit of humility and gentleness and patience and faith. How forceful are the Master's words, "Except ye be converted [from the spirit of the world to the spirit of Christ] and become as little children [in meekness and teachableness], ye shall not enter into the kingdom of heaven."--`Matt. 18:1-6`.

And again says the Master, "Whoso shall receive one such little child [one such humble, teachable child of God] in my name receiveth me." Let us, therefore, be in haste to receive and to heartily fellowship every such one.

And here he adds a caution which all would do well to heed, saying, "But whosoever shall insnare one of the least of these who believe in me, it would be better for him that a millstone were hanged about his neck, and that he were sunk in the depth of the sea." With what carefulness, then, should we regard one another.

Dearly beloved, bear ye one another's burdens, and so fulfil the law of Christ--the law of love; and so bind up the body of Christ that there be no schism in the body, but that it be more and more knit together in love. Let this blessed law of Christ rule more fully in all who have taken, by consecration, the name of Christ: and let its hallowed influence shine out upon the world, showing them how it brings peace and harmony and happiness-- how it makes more tender and devoted wives, more noble and good and kind husbands, more loyal and loving children, more kind and good neighbors, and how it puts oil upon all the troubled waters of present experience and prepares the heart for the enjoyment of all the fruits of righteousness.

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A MIGHTY FORCE.

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It has been well said that the greatest problem of mankind is how to utilize the forces of nature; but to make this wholly true the double-sidedness of nature must be regarded. It is not sufficient to utilize the material forces, which facilitate locomotion or the production of articles of utility or luxury. The greater forces, those which have to do with the intellectual side of our life, must be understood and rightly used, otherwise the best material progress will fail to elevate the race to those heights to which it is capable of attaining. Happily for mankind the indications are many that the real nature of the latter forces is being understood. The other day a man was overheard to say to another in a business conversation: "We will have to act on that new rule we hear so much of in the papers nowadays." "What's that?" said the other. "The golden rule," was the reply; and the other assented. Now the point in this conversation, which was a real one, lies in the words, "we hear so much of in the papers nowadays." It is a fact that never in the history of journalism has there been such a turning towards this old yet ever new rule as a solution of the difficult problems of the hour. There is a mighty force in it, which is being recognized as never before [and applied to others by many who are unwilling to put into practice themselves]. When it is fully recognized it will energize society with a new life, and so great will be the onward strides which humanity will make that it will look back to these troubled and almost hopeless times as we look back upon the darkest eras in all past history. --Selected.

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"AS THE FATHER LOVETH ME."

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My Savior, is it thus that thou

In truth so lovest me,

E'en as the heavenly Father doth

In verity love thee?

Into the depth of that great love

Can mortal vision see?

Oh, no: such love is fathomless,

And such will ever be.

Still as I think of that great love,

I wonder more and more.

Oh, may I love thee in return,

And, wondering, adore.

O thou all glorious Savior-King,

Cleanse this poor heart of mine,

And fill it from thy fountain, pure,

Fountain of love divine.

Then while I hear thee in thy Word

Telling thy love for me,

I can reply--Thou knowest all--

Thou knowest I love thee.

T. R. SIMPSON.

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::page 348::

STUDIES IN THE ACTS OF THE APOSTLES.

--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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WORK AMONG THE GENTILES.

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IV. QUAR., LESSON X., DEC. 4, `ACTS 14:8-22`.

Golden Text--"In his name shall the Gentiles trust."

`VERSES 8-10`. Here again the Lord witnessed to the teaching of Paul and Barnabas by a miracle, thus confirming their testimony, that the people might know they were his messengers. The statement that the lame man had faith to be healed is also worthy of notice. This miracle corresponded closely to the one wrought through Peter and John.--`Acts 3:7,8`.

`VERSES 11-13` show that the effect of the miracle upon the people was in harmony with God's design, in that they were impressed with awe and reverence for his chosen witnesses and thus were prepared to hear their testimony concerning the truth. Yet in their ignorance this reverence led them to the foolish extreme of worshiping the messengers of the truth instead of its divine author.

`VERSES 14,15` show how the Lord's true messengers regarded such homage. They were prompt and emphatic in discouraging it. They went out quickly to the multitude which had come (probably to their dwelling) with garlands and oxen for sacrifice, and, rending their garments in token of extreme disapproval, cried out, "Sirs, why do ye these things? We also are men of like passions with you, and bring you good tidings, that ye should turn from these vain things unto the living God, who made heaven, and earth, and the sea, and all that in them is."

Had Paul and Barnabas been of a different spirit they might have been overcome by the temptation to accept the praise and homage of men. But they were humble and faithful, and sought only the glory of God and the enlightenment and consequent blessing of their fellow men. Such temptations are common to all public teachers, and therefore they specially need to cultivate the grace of humility. They must humble themselves under the mighty hand of God, that he may exalt them in due time, and, like the Apostle, declare themselves only fallible men, who, by the grace of God, have been permitted to declare the good tidings of salvation; that the glorious message is not theirs, but God's; and that it is now made manifest through his servants, because the due

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time for its revealing has come.-- `Dan. 12:4,9,10`.

`VERSES 16-18`. Paul here emphasizes the fact of a great dispensational change having occurred --the closing of the Jewish age and the opening of the Gospel age. In the former, the favor of God was extended to Israel only-- consisting in a typical justification from sin, reconciliation to God and promises of everlasting life. In the latter, the door of access to God [through Christ] had been opened to all nations, and the dividing wall of the Jewish (typical) covenant had been removed. (`Eph. 2:14-22`.) "Now [having appointed through Christ a day of trial for all] he commandeth all men everywhere to repent." (`Acts 17:30`.) The account here is probably only a brief extract of the Apostle's discourse to the people, whereby he restrained their idolatrous worship and drew their attention to the truth.

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`VERSES 19,20` give another illustration of the incessant opposition of error under Satan's supervision in the name of religion. And the prince of this world in this, as in the majority of cases now, was permitted a large measure of success. Probably most of the Apostle's congregation were either effectually turned from the truth, or else were considerably confused or biased in favor of the error; but the few that did hear and believe were precious. Sometimes the evil-doers are permitted to persecute the Lord's messengers even unto death, as in the case of Stephen; but although Paul was almost killed, the Lord raised him up, that he might yet further bear witness to the truth, in which privilege these faithful soldiers of the cross greatly rejoiced. But observe that they did not remain in the same city to invite further persecution for vain-glorious reasons, neither were they discouraged against further efforts; but with good courage, remembering the Lord's words-- "When they persecute you in one city, flee ye into another" (`Matt. 10:23`)--they left Lystra the next day for Derbe. Seemingly, they used as much prudence as was consistent with their mission of preaching the gospel: and in this we should emulate their example. They did not stay to tantalize their persecutors and to invite a second stoning: another door for preaching stood open and they went to Derbe.

`VERSES 21,22`. Nevertheless, when it became expedient to return to Lystra to confirm the household of faith, the courage to serve the Lord's sheep was not lacking. The entire course of the apostles shows us that their mission work was very different in object, as well as in method, from that of missions to-day. They went to the principal cities, and to the most religious persons in each. They had no expectation of converting all, but merely of interesting a few--a "little flock." They knew what the majority of missionaries to-day do not know, that the work of this age is the selection and perfecting, in patience, experience and character, of the "Bride of the Lamb," the Church--to be joint-heirs with Christ during the Millennium in the work of breaking the power of Satan over the masses, and of opening the blind eyes and unstopping the deaf ears, and leading all who then will be led, to perfection and lasting life and joy.

The Apostle's care for the souls of his converts is also noteworthy. He was not only anxious to make converts, but he was even more anxious to confirm them in the faith and hope of the gospel, to establish them in the doctrine of Christ, to warn them against error and to encourage them to steadfastness in the midst of persecutions which would surely follow.

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THE APOSTOLIC COUNCIL.

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IV. QUAR., LESSON XI., DEC. 11, `ACTS 15:12-29`.

Golden Text--"Through the grace of the Lord Jesus Christ we shall be saved, even as they."--`Acts 15:11`.

As we saw in the two previous lessons that the envy of the Jews on account of the progress of the doctrines of Christ hindered them as a class from receiving the truth, so in this lesson we see that a measure of that same spirit among some who had accepted the truth was bringing them again into bondage to the Law, and depriving them of their liberty in Christ. And not only so, but some of these were determined to put this yoke upon the whole Church by insisting that all Gentile converts must be circumcised and thus become Jewish proselytes before becoming Christians; and that otherwise they could not be saved.

These Judaizing teachers interfered with the work of Paul and Barnabas at Antioch, and a great controversy ensued. The question was a vital one, and one which involved the whole structure of Christianity; for the error struck right at the foundation doctrine--the efficacy of the precious blood of Christ for salvation to all them that believe, whether Jews or Gentiles. These false teachers were claiming that faith in Christ as the Redeemer was not sufficient for salvation, but that this was only an appendage to the Law, which still held dominion over the Jewish converts, and to which the Gentile converts must also submit.

The Church at Antioch was greatly exercised on this question, and Paul and Barnabas were zealous in proclaiming the full value of the precious blood of Christ, as completely abrogating the former covenant of works, which had been proven powerless to save. But the Gentile converts were anxious to know what would be the consensus of opinion on this important subject among the other apostles in Jerusalem. Consequently they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, a distance of about three hundred miles, and have a conference with the apostles and elders there about this question, which they did, probably at the expense of the Church at Antioch. This was the visit mentioned by the Apostle in `Gal. 2:1,2`, about fourteen years after his conversion. The course of the Church at Antioch in this matter, as well as its former course in sending them out as missionaries to other cities, whence they had returned to minister to it again (`Acts 14:28`), gives evidence of its zeal and faithfulness, not only to serve the Lord, but also to come to an exact knowledge of the truth.

The early Church, composed first of Jewish

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converts, was not in opposition to the salvation of the Gentiles, but having been so long under the Law, it is not at all surprising that even the apostles were slow to follow the leading of the Spirit in turning to the Gentiles, and that all were naturally inclined to trust in some measure to the old Law covenant of works, not realizing that in so doing they were nullifying the covenant of grace in Christ. Paul seems to have been the first to grasp the situation, and his clear declaration in his letter to the Galatians (`Chap. 5:2-6`) of the all-sufficiency of the atonement leaves no room for doubt as to his position on this subject. He says: "Behold I, Paul, say unto you, that if ye be circumcised Christ shall profit you nothing; for I testify again to every man that is circumcised that he is a debtor to do the whole Law. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace....For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love."

While God could have quickly made the truth plain to all the Church in various ways, he chose to do it gradually and through agencies. Hence through a vision to Peter he first gave indication of his purpose to begin the blessing of the Gentiles with the gospel. But to Paul God made known the particulars of his plan, and through him comes the clearer understanding to the whole Church, including the other apostles. To him came visions and revelations more than to others.--`2 Cor. 12:1-7`.

`VERSES 7-11`. When the apostles and elders were assembled together at Jerusalem, there was first a difference of opinion on this subject and much apparently informal disputing, some urging one way and some the other. Then Peter rose up and called the attention of all to the fact of how God had taught him through the vision of clean and unclean beasts that he was not henceforth to call the Gentiles common or unclean, and that he had put no difference between them and the Jews. And so he urged that no yoke of the law be put upon the neck of these disciples, which neither they nor their fathers were able to bear; for, said he, "We believe that through the grace of the Lord Jesus Christ we [Jews] shall be saved, even as they" [the Gentiles].

`VERSE 12`. Then Barnabas and Paul were heard; and they declared what great things the Lord had been doing among the Gentiles, and how he had been working with them by miracles and signs. (See previous lessons.)

`VERSES 13-18`. When these brethren had related their experiences among the Gentiles, and after Peter had called attention to his vision and his subsequent experiences, all of which is only briefly stated here, then James, who seems to have been the moderator of the meeting, gave the decision which had been forming in his mind and the Scriptural reasons upon which he based it. He said, "Men and brethren, hearken unto me: Simon [Simon Peter --`verse 7`] has declared how God at first did visit the Gentiles to take out of them a people for his name." Then he shows how this blessing of the Gentiles agrees with the teaching of the prophets, to the effect that the blessing of Israel first is only that through them as a channel

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it may flow to the Gentiles also. And so they as Jewish converts to Christ were merely the channels through whom God would send his blessed gospel to the Gentiles also. Yes, he said, this was evidently God's plan from the beginning.--`Verse 18`.

`VERSES 19,20`. "Wherefore," said he, "my judgment is that we should not trouble them which from among the Gentiles are turned to God"--they are justified by faith in Christ, and have already received the spirit of adoption, in uncircumcision, thus showing that faith in Christ the Redeemer is the only requisite to salvation. He further suggested writing to them merely that they abstain from pollutions of idols, i.e., from meats offered to idols (`verse 29`), and from things strangled and from blood--as by eating such things they might become stumbling blocks to their Jewish brethren (See `1 Cor. 8:4-13`)--and from fornication. The eating of blood was forbidden, not only by the Jewish Law, but also before the Law. The same command was given to Noah. (See `Deut. 12:23`; `Gen. 9:4`.)

`VERSE 21`. The Apostle's intimation is that Judaism and the Law Covenant were very generally known throughout the world at that time. And this harmonizes with our Lord's words-- "Ye compass sea and land to make one proselyte." Nevertheless these means had not done much to convert the world to God; while the preaching of the gospel by Paul and Barnabas had been signally blessed to the Gentiles--the chief opponents being the Jews. These facts, taken in connection with the words of the prophets which the Lord had just brought to their attention, convinced James that a new dispensation had dawned, of which not the Law Covenant but the New Covenant was the basis.

`VERSES 22-29`. This advice of James found favor among all the apostles and elders, and they decided to act upon it. So Paul and Barnabas were returned to Antioch with a letter of affectionate commendation, and accompanied

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by two of the brethren from Jerusalem-- Judas and Silas--who bore the same testimony to the Church at Antioch.

The opening and closing words of this letter are noteworthy--`verses 23,28,29`. The apostles are represented as a class apart from others of the Church, indicating the distinctness of their office. The elder brethren or elders signify those of largest experience and development. Note also that those addressed--viz., Gentiles--are called brethren, thus indicating Christian fellowship. The statement: "It seemed good to the holy Spirit and to us," etc., indicates that they judged the mind of the Spirit by the special providences manifested in the cases of Peter, Paul and Barnabas, as well as by the expressions of the prophets.

It will be noticed that nothing is said about keeping the ten commandments, nor any part of the Jewish law. It was evidently taken for granted that having received the spirit of Christ the new law of love would be a general regulation for them. The things mentioned were merely to guard against stumbling themselves or becoming stumbling blocks to others.

IV. QUAR., LESSON XII., DEC. 18.--REVIEW.

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"OUT OF DARKNESS INTO HIS MARVELOUS LIGHT."

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::page 351::

Missouri.

DEAR BROTHER RUSSELL:--About two years ago two Old Theology Tracts were cast by you as bread upon the water, which, thank God, were found by me. They led me to read The Plan of the Ages, and the other two volumes, with my Bible in hand, to see if these things be so. I was aroused, I was awakened from a lethargic sleep of fancied security. I had indeed been almost blind, but I knew it not. I was nearly deaf to the voice of truth and reason and to my best interest. But, thank God, I can now both see and hear.

For many years I had been a member of the Christian church, because there, I was led to believe, I would be a freedman, bound by no creed or confession of faith, but the Bible and it alone. I rejoiced in my liberty, and, Pharisee-like, I thanked God that I was not as other men; but I now see that I was nearly as much bound as others, and that I also had the rules and usages of the church, and the teachings of her schools, to profess and to defend, or expose myself to charges, and loss of membership.

I may indeed yet see dimly as through a glass, but I am not discouraged or cast down, for my eye is onward and upward, and I have a hope that maketh not ashamed.

Yours in hope, A. DELONG.

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Illinois.

DEAR BRETHREN: I have just read with astonishment the second and third volumes of DAWN, and I thank God that he directed me to them; for I have always been seeking truth since I left the Roman church. I concur with nearly all that is taught, and desire to do what I can toward spreading the light. Three years ago I left the Roman church to seek salvation in Christ alone, and I have been greatly blessed in experience since that time. About a year afterward I felt the necessity of being baptized according to the Bible teaching, and consequently was immersed. I have many times thought about the vast number of different denominations in Protestantism, all disagreeing, yet all taking their doctrines from the one Bible. I often thought something must be wrong, and praise God for this, that I did not altogether become a Protestant; but I have been and am seeking truth, and I believe the Lord is leading me. I have come out for the glory of the eternal Father, who so loved us as to redeem us through the precious blood of Jesus Christ; and I mean to follow Jesus at whatever cost, and as near as I can in the manner described in `2 Cor. 6:4-10`. Such is my determination, God helping me.

Your brother in Christ,

PHILEMON PEMENT.

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India.

DEAR BROTHER RUSSELL:--You will, I dare say, be surprised to receive this from one who is situated in such a remote part of India, where no other subscribers to your journal reside but myself and family; and it will be a great pleasure to you to know that your MILLENNIAL DAWN has made its way down here, and that many are rejoicing in reading them. I must say the three volumes have given me much rich food, at a time when I was very hungry for the truth of God's Word; and though I cannot understand certain parts of your writings, still I am confident that the Lord will, in his due time, lead me into all truth, and enlighten my present dark understanding. I am enjoying the "liberty wherewith Christ hath made me free," in which liberty my dear wife has joined, and we are both, as one, in the unity of the Spirit of "Life only in Christ." Though we are deprived of human fellowship, we have as our

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companion Him who is the best of friends.

I have received one or two copies of ZION'S WATCH TOWER, and it quite supplies me with the kind of food I would like to feast upon, and I wish to subscribe to it. My only guide is "Thus saith the Lord," and I will gladly accept all explanations on this ground. I close with the hope that the Lord will draw us closer together in His love.

Yours in the Lord, CHAS. ERSKINE.

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California.

DEAR BROTHER RUSSELL:--I pen you these lines in grateful remembrance that I was brought out into the light of God's Word, as it continues to shine unto the perfect day. I have given much time investigating the DAWNS, comparing them with the Bible, and I find a beautiful harmony, leading me to consecrate all my ransomed powers to his blessed will. I have been running for the prize for some years, and feeling my way. As the dear Lord gave it to me, I have been giving truth to the people to which I belonged, and have had to step out of my church. In all sects I met the same opposition on the part of my congregations, and I finally saw clearly that I must come out of all organized bodies. I find one here, another there, that welcomes the truth. It has taken me quite a while to reach this point. Now it has been reached, and I am free to follow as the dear Lord leads.

I have had to go through trials, and to suffer the loss of my professed Christian friends, but I am praising the Lord--yea, his praise is in my mouth. Jesus was never more precious than now. I can sing,

"Jesus, I my cross have taken,

All to leave and follow Thee."

I want to get a few copies of MILLENNIAL DAWN, to put into hands that will be benefited, as I have been. Pray for me that I may be instrumental in bringing many from darkness into light. In Christian love and fellowship,

H. F. HODGES.

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Georgia.

DEAR BROTHER:--About two months ago I had occasion to visit Florida, and while there had frequent conversations with a lady on the subject of religion. Finally she asked me to read your work, MILLENNIAL DAWN. I began the first volume, and became so much absorbed that I almost lost sight of everything else. After reading it several times, I read the second volume with even greater interest, and now continue to read them both with unabated zeal and pleasure. Surely this knowledge has come to you from the source of all wisdom; and the Spirit of truth, which was promised to us by the Holy One of Israel just before his ascension, must be abiding with you, and directing you in this great and good work.

This knowledge came to my hungering soul like good, wholesome food to a starving man; and I will never cease to be grateful for the sweet comfort and consolation I have received. For many years I had been striving to understand and harmonize the plans and purposes of the Almighty God, but had never succeeded, except in part, until I found these books. When I left the Sister's house, I bought two copies, one for a friend, who, I felt confident, would be as much interested in them as myself. I was not disappointed, and we write now to ask that you will send us five dollars' worth. We want these for distribution among our friends, and hope that this step will lead to the sale of many others.

God speed you in your noble work, and give you great reward, both in this life and in the beautiful and happy life to come.

Yours in Christian love,

W. J. WOOD.

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New Jersey.

DEAR SIR:--Will you please send me ten copies of MILLENNIAL DAWN, Vol. I., as I feel I must do something for God, who has done so much for me. When I first read Vol. I., I wondered if its teachings were true. I then searched and studied the proofs, and was amazed at the wonderful height, depth, length and breadth of the love of God, that passeth knowledge. I am surprised at my past ignorance, and wonder how I could have been so blind.

Your work has brought light to my mind on many texts heretofore all darkness; and I cannot think over it without being inspired by the wonderful love revealed therein. All to whom I have lent it have expressed their approval of the reasonableness and justice of the Plan of the Ages. Yours in Christ,

JOHN CLOUGH.

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::page 352::

New York.

TOWER PUBLISHING COMPANY:--The Plan of the Ages and sample copies of WATCH TOWER came duly to hand. Am reading the book in leisure moments, and must say that it opens up like a gold mine: it is full of rich treasures. I have found what I have been seeking for the past decade, and can find place now for whole chapters of the Bible, that I could not use before. It is irresistible. Please send Vol. II. for enclosed Postal Note. You will hear from me again in a few days.

Yours truly, T. L. BEEBE.

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ZION'S WATCH TOWER

AND

HERALD OF CHRIST'S PRESENCE.

----------

PUBLISHED TWICE A MONTH.

----------

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

C. T. RUSSELL, EDITOR.

----------

SUBSCRIPTION PRICE $1.00 A YEAR, IN ADVANCE, (INCLUDES ALSO A SUBSCRIPTION TO TWO COPIES OF OLD THEOLOGY TRACTS QUARTERLY) By Express Order, Postal Money Order, Bank Draft, or Registered Letter. Foreign only by Foreign Money Order.

FREE TO THE LORD'S POOR.

N.B.--Those of the interested, who by reason of old age or accidents, or other adversity, are unable to pay, will be supplied FREE, if they will send a Postal Card each December, stating their case and requesting the paper.

---------- SPECIAL ITEMS FOR REGULAR READERS.

----------

BINDERS FOR 1893-1894.

----------

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. THE WATCH TOWER FOR 1893.

----------

So far as possible we prefer to have subscriptions date from January each year; but where this is not convenient we are pleased to have it otherwise. Those who cannot pay now, but who expect to do so later, and who desire that their papers continue uninterruptedly, will please drop a card saying so. Each can see just how his account stands by examining the date on the address label of his last paper. These we will correct every month hereafter.

Those who from age, accident or other misfortune are unable to afford to subscribe are still welcome to receive the WATCH TOWER free as "The Lord's Poor," if they describe themselves and make the request yearly. (Such are marked with a sign--thus: +--on the address label.) This offer is not meant for those whose inability to pay arises from the spending of a larger sum for tobacco, etc.; but all who are really of the class described are as welcome to the TOWER regularly as though they paid for it.

But it is not too much to ask such to renew their request each year on a postal card. If you have once described your case and are marked (thus: +) on your label you need not explain again; for we understand that your circumstances are still the same. Such may simply say, "Please renew my subscription as heretofore," and we shall understand them. But others not so marked (+) should explain, for we have not understood them heretofore.

Again, let us request that all the "Lord's Poor" renewals come in promptly before January '93. Those who asked the TOWER free during other months get it only until December '92 unless they now, in December, ask its renewal. "Ask and ye shall receive" is God's method--which we adopt. GOOD HOPES FOR 1892 SUCCESSFUL.

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In our next issue we hope to present a report showing that the "Good Hope" plan adopted a year ago was a decided success--increasing the Tract Society's Funds and its usefulness in the work of truth-spreading. We will then also furnish blanks for 1893 for such as appreciate this method and opportunity for serving our Redeemer and King. MOTTO CARDS, ETC.

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In our next issue we will mention some new Motto Cards just imported as helps toward home embellishment.

We remark now that we still have some of the Flower Cards brought from Palestine (Cards upon which pressed flowers are pasted in neat designs), brought as mementoes of the Holy land. These are donated to the Tract Fund and sell as follows:

Small Cards, 4 for 25 cents.

Larger " , 2 " 25 cents.

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