LEGAL INCORPORATION

ZION'S WATCH TOWER TRACT SOCIETY, though it has already done a great work, and in the hand of God has been a power in publishing the truth, the influence which is being felt already on both sides of the Atlantic, has never yet had legal incorporation. Nor was such incorporation considered necessary by its friends, it having already all the powers necessary for the present work and similar to that of nine-tenths of other small societies.

But a new phase of the question has arisen. It seems tolerably certain that some of the saints will be in the flesh during a great part at least of the "time of trouble," and if so, there will be need of printed matter, tracts, etc., as much then, perhaps, as now, and possibly will be more heeded, for when the judgments of the Lord are "in the earth the inhabitants of the world will learn righteousness." (Isa. 26:9.) Should those at present prominently identified with the work not be the last to be "changed," some interruption of the work might result; but this may be obviated by having a legal standing, granted by a State Charter.

Another matter also has been considered: Two or more who had already contributed to the funds of the society, suggested that as age was coming on and opportunities for earning a living decreasing they could not now give more largely without endangering penury and leaving themselves a burden on their friends, which they could not see to be the Lord's will; yet they are desirous that in some way they might be able to put the Lord's money (consecrated to Him) into His work. This naturally suggested the idea that there might be many others similarly situated and with similar ideas. Such moneys or other property donated by "Will" to the society it might be unable to receive or dispose of, unless it had a charter.

From all these considerations it was deemed best to apply for a charter; and this has been done. We expect that it will be granted without delay, and in that event you will learn more concerning the matter in our next issue.

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The following Notice was then published in the January 1885 Zion's Watch Tower:

ZION'S WATCH TOWER TRACT SOCIETY

A charter of incorporation for Zion's Watch Tower Tract Society was granted December 13th, 1884. In accordance with the same, Certificates have just been sent to each contributor to the Fund, whose donations (all told) amounted to Ten Dollars or more. Each ten dollars representing one voting share.

The certificates are neatly printed and bear the Society's seal upon the face. On the reverse side is a brief statement of the object and past efforts of the Society, the time and mode of electing its officers, etc. The Incorporators are the Directors, named below, from among whom the officers indicated have just been elected for the year 1885:

DIRECTORS:

ARTICLE

SEVEN STAGES.

A BIBLE READING.

Perfection.--

Man formed by God.--Gen. 1:27.

In God's likeness.--Gen. 1:26.

With all wants supplied.--Gen. 1:29.

With dominion over all earthly things. --Gen.1:28.

Pronounced very good.--Gen. 1:31.

Made upright.--Eccles. 7:29.

Under law.--Gen. 2:17.

Disobedience.--

Hearkened to another rather than God.--Gen. 3:17.

Brake God's command by eating.--Gen. 3:6.
Transgression of law is sin.--1 Jno. 3:4.

Sin by Adam entered the world.--Rom. 5:12.
Adam's posterity in his likeness.--Gen. 5:3.
Many dead by the offence of one.--Rom. 5:15.
Scripture concludes all under sin.--Gal. 3:22.

Imprisonment.--

The wages of sin is death.--Rom. 6:23.

Adam driven from the tree of life.--Gen. 3:24. Completed his death in 930 years.--Gen. 5:5.

All die in Adam.--1 Cor. 15:22.

Death as a jailer.--1 Pet. 3:19.

Death an enemy.--Jer. 31:16.

Death controlled by Satan.--Heb. 2:14.

Hope.--

Help from the Lord.--Isa. 41:14.

God will come to save.--Isa. 35:4.

Redeemer shall come.--Isa. 59:20.

He shall redeem Israel.--Ps. 130:8.

Graves to be opened.--Ezek. 37:12.

Grave to be destroyed.--Hosea 13:14.

Death to be swallowed up.--Isa. 25:8.

Deliverance.--

Brought by God's own arm.--Isa. 63:5.

A Saviour.

Glad tidings to all.--Luke 2:10 and 11.
Christ redeems from the curse.--Gal. 3:13.
Christ's blood cleanseth from all sin.--1 Jno.1:7.

A free gift to all men.--Rom. 5:18.

Christ lighteth every man.--Jno. 1:9.

God in Christ reconciling the world.--2 Cor. 5:19.

Consecration.--

Of body.--Rom. 12:1.

Of mind.--Rom. 8:9.

Of influence.--Phil. 3:7.

Of reputation.--Luke 6:22.

Of time.--1 Peter 4:2.

Of talents.--Rom. 12:6.

Of substance.--1 Cor. 16:2.

Exaltation.--

In name.--Acts 15:14.

In power.--2 Tim. 2:12.

In position.--Rev. 3:21.

In influence.--Rev. 3:12.

In privilege.--Rev. 2:7.

In honor.--2 Thess. 2:14.

In condition.--1 Jno. 3:2.

J. F. SMITH.

[It will be noticed that the first five of these stages belong to both the Church and the world. The last two apply only to the Church, the world being restored or brought back to the first condition eventually.--ED.]

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The following excerpt comes from the February 15, 1892 ZWT, in an article entitled "Harvest Laborers.--Pray For Them!". I believe this "Smith" to be "J.F. Smith".

EXCERPT

ETERNAL TORMENT.

Many Christians there are, both in and out of the Churches, who cannot endorse the doctrine of eternal torment. They reason, if God, as the Scriptures teach, is the source or fountain of love; if love is his chief characteristic, he little shows it by consigning thousands to endless pain, and thus exercising his unlimited power over helpless humanity. The doctrine, too, though formerly, and even yet by many, considered fundamental, is quite neglected in the pulpit, there being comparatively few who now defend it. Nevertheless, there are some apparently direct assertions of the Word of God which somewhat stagger earnest seekers after truth. A few of these passages will engage our attention at this time.

Among the most prominent, cited in support of this doctrine, is Mark 9:43-50. We think our Lord had in mind, while speaking these words, the literal Hell or Gehenna, which was located in one of the valleys near Jerusalem. Into this were cast all kinds of refuse and unburied bodies of animals and criminals. This mass was consumed by fires which were kept burning continually. It does not require a very vivid imagination to picture the place as one to be shunned. The ignominious end of the wicked is likened to this place of destruction. The language here used is figurative. A literal eye, or hand, or foot could not cause one to stumble in such a way as to affect his eternal welfare. Christ was addressing his disciples, not the world, and when they covenanted to follow him they were to have an eye to his glory, to the coming of his kingdom. There are eyes of the understanding as well as natural eyes. Eye is used as a representative of design or purpose -- "Is thine eye evil because I am good?" -- "If, therefore, thine eye be single, thy whole body shall be full of light; but if thine eye be evil, thy whole body shall be full of darkness."

The eye is the director of the hand and foot, and whatever these latter represent, is under the control of the former. It is not an uncommon thing for many who have professed to have an eye for the glory of God, to have a much larger eye for business, for literature, for fame, etc. This larger eye is causing many to stumble, and the consequence will be, loss of the prize, the God-life. Better, indeed, would it be for such were they to pluck this eye out entirely, that they might have a single eye to the glory. Christ sought to teach his disciples that things most highly esteemed, those thought by mankind to be necessary, should be given up if they in the least hindered our progress. Paul echoed the same spirit when he said, "I count all things but loss," etc. "Let us lay aside every weight --and run."

Another scripture, misunderstood by many, is Matt. 25:46. A proper understanding of this is dependent, we think, upon the context. When the event occurs is all important. In verse 31 we are told, it is "When the Son of man shall come in his glory." This is at the coming of Christ, after the exaltation of the Church, when the glory reign has begun. During that reign those who have suffered with him in this age are to sit with him in his throne, while the sheep and the goats represent the world --the nations-- whose trial will then be due. With us in this age the test is faith, but with them the test will be works. "Inasmuch as ye have done," or "have not done." The separation of men into the two classes, symbolized by sheep and goats, will be the work of that age, and, by its close, all shall have come to a knowledge of truth, and had opportunity to come to favor, or right hand position, as sheep. Those wilfully wicked, represented by the goats, will go down into destruction, symbolized by fire. All should see that fire is as much a figure as sheep and goats. The interest centres in verse 46. "These shall go away into everlasting punishment, but the righteous into life eternal." The words everlasting and eternal here are the same in the original, and are used to express the continuousness of both reward and punishment. The reward is life, and will continue forever; the punishment is what --torment? No, it does not mention here what the punishment is, except in the symbol fire, which represents destruction. Other scriptures inform us that "the wages of sin is death." "The soul that sinneth it shall die." This is everlasting destruction, or a destruction or death from which there shall be no resurrection. Thus, we see, the reward and punishment are opposites --life or death, and the trial being over, these conditions are endless or everlasting.

Again, Rev. 14:10,11 is a cause of stumbling. In the study of Revelation we should always bear in mind that it is a book of symbols. The "things which were shortly to come to pass" were signified unto John. A red light on a railroad is not in its self dangerous, but it is the signal of danger, and so of the signals in Revelation. The smoke and noise, the fire and water, etc., are not dangers but indicators. In the passage under consideration fire and brimstone signify destruction. It is no secret that the fumes of brimstone are destructive to life. It is frequently used as a disinfectant. The mention of it here, in connection with fire, is positive proof of utter destruction.

But "the smoke of their torment ascendeth forever." Anything annoying is tormenting. Individuals, with a desire to cling to the "traditions of the elders," are to-day annoyed by unfolding truth, and the same is true of all systems of religion. The confusion already existing in and among these systems and individuals, because of their departure from truth, is well symbolized by smoke which will become more and more dense. All those who are finally brought out of these systems will forever remember how they (the systems-- "Beast," etc.) were tormented. The parable of the rich man and Lazarus, recorded in Luke 15, may be thought by some to have a bearing upon this subject. Our Lord spake in parables, "that seeing they might not see, and hearing they might not understand." Had they understood them his design would have been frustrated. If a literal interpretation were allowed it would not have been difficult for those who heard to understand, and Christ would have had no occasion to explain even the few that he did.

The general view of this parable breathes so much of the spirit of his satanic majesty that we would marvel at its almost universal acceptation, were it not for the fact that he who was a liar from the beginning remains so to this day, and seeks above all things to deceive the very elect. We think the proper view of this parable is that found in "Food," page 154, to which we refer any who may desire information. The above selections are probably the strongest cited in defense of this doctrine of eternal torment. Others there are, of similar import, to which the foregoing can be applied.

LOOK WE FOR ANOTHER?

"Art thou he that should come, or look we for another?"--Luke 7:19.

Almost 1900 years ago the Jewish Church was left desolate. Matt. 23:38. Before that time they were God's people as distinguished from all other peoples or nations; for "unto them were committed the oracles of God."

They were the "believers" of that age or day. They believed in the true God, in the Scriptures, and, of course, in the coming of the promised Messiah. As a nation they were God's nominal people, or "household of faith," yet among them were only a few "Israelites indeed." ("For they are not all Israel which are of Israel; neither because they are the seed of Abraham, are they all children," etc. Rom. 9:6,7.)

When Jesus came, only a few became his disciples. Only a few discovered that the events of his birth, life, death, and resurrection were a fulfillment of their own Scriptures. John the Baptist preached his coming, and afterwards received and baptized him, and no doubt saw the Spirit descending upon him, and heard the voice from heaven saying: "Thou art my beloved Son in whom I am well pleased," yet when in prison John heard of the works of Christ, he sent by his disciples and said unto him, Art thou he that should come, or are we to look for another? Jesus answering, said, "Go and shew John again those things which ye do hear and see; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached, and blessed is he, whosoever shall not be offended in me."

Thus Jesus called attention to transpiring events, the fulfillment of their own Scriptures, as proof that he was the Messiah. He might have replied: "I am he." An impostor might have made the same claim, and given the same answer; but mark, the answer Jesus gave called their attention to evidence such as would convince them of the truth of his claim, provided they had been sufficiently interested in the Scriptures to make them capable of apprehending them, and of discerning the unfolding of truth then due, i.e., the fulfilling of prophecy, etc.

Notice also the significance of the last part of the answer, "Blessed is he," etc. Many, many were they who were offended (made to stumble) in him, believing not that he was the Messiah, because, perhaps, they looked for him to come in a manner different from that foretold in the Scriptures concerning him.

He came to his own and they received him not. His own people then, were Israel after the flesh, the nominal household of faith; and now he comes to their antitype, the nominal Christian Church or household of faith. But now as then they receive him not. They say, He has not come, "All things continue as they were," etc. Only a few of the Jewish "household" received him at his first coming, and only a few receive him now. They receive him because of the evidence, evidence too, of the same character as that given to John-- transpiring events; the fulfillment of the signs of his presence bearing witness to the fact.

Such as desire his appearing, and know the object of his coming, are not only rejoicing in, but heralding his presence, and preaching that the harvest is come, the fields ripe, and the separating work begun; that the Gospel day or age is ending, and the Millennial day is dawning.

"Today, if ye will HEAR HIS VOICE, harden not your hearts." Let not prejudice hinder you.

"Behold he stands at the door and knocks, if you will hear his voice he will come in to you, and will sup with you and you with him."

Blessed are they who do not stumble over him, for they shall be made rulers over all his goods. We cannot force others to receive him, neither could John the Baptist, but we can bear witness to the truth as the Scriptures reveal it to us, and "He that is able to receive it, let him receive it." "Who hath ears to hear let him hear." Think of the class who rejected Jesus at his first coming. They were members "in good and regular standing" in the Jewish Church; they reverenced the Scriptures as a whole but neglected to search them in particular, giving more earnest heed to the traditions of the elders which made void the Word of God. They were looking for a Messiah to come, yet not according to the Scriptures which declared the manner and object of his coming. Therefore they failed to recognize him when present. And just so their antitype, the nominal Christian Church is to-day stumbling, and failing to discern him at his second advent; and for the same reason. But even this is in fulfillment of prophecy; for it is written, "He shall be for a stone of stumbling and for a rock of offence to both the houses of Israel." (Isa. 8:14.) Let us take heed, and neither be found "asleep" nor "drunken" with false doctrines and traditions, nor so "overcharged with the cares of life," as not to discern the signs of his presence.

If any man shall say unto you, Lo, here is Christ, or there; believe it not: or behold he is in the desert; go ye not forth: or behold he is in the secret chamber, believe it not; for Christ is a spiritual being and the eye of flesh can no more see him than it can see Satan, the god or ruler of this present evil world, the end of which is so near, "even at the doors."

Brethren, Jesus has come, and found the "household of faith," the Church nominal, as a body, lukewarm, indifferent and proud of their riches and increase in goods, but he knows their works, and says, "I will spue thee out of my mouth." (Rev. 3:15-19.) As a nominal system it shall no longer be God's mouthpiece to expound his word. He is choosing out from her his fit vessels. Because she is wretched and miserable and poor and blind and naked, he counsels her, "Buy of me gold tried in the fire, that thou mayest be rich; and white raiment that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve that thou mayest see," and "He that hath an ear, let him hear what the Spirit saith unto the churches."

Who hath ears to hear, should hear the counsel, and also heed the command now due, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues."

WM. C. MACMILLAN.

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This William C. MacMillan Letter was published in the July 15, 1892 Zion's Watch Tower:

EXCERPT

Pennsylvania.

DEAR BROTHER RUSSELL:--I feel that I want to do something in the vineyard of our Lord; but fear I may not be humble enough --or perhaps I am too ambitious, or may undertake "eye" or "hand" work, rather than that belonging to members of lower degree in "the body."

My health both physically and spiritually leaves me to a certain extent strengthless. Oh! how I do realize this --even more keenly spiritually than otherwise. The suggestions you gave me have found lodgment in my heart. I want them to remain there. I want to ponder over them. I do not know just what the result will be, but I want to loose my hold on business at least to the extent that it has overcharged me with this world's cares. My first work will be partly to regain lost ground. While getting business in shape to get more time to devote to the Lord's service, I will have time to study and exercise my senses, both in getting an understanding of, and in defending, the divine plan (which embraces the glad tidings to both Church and world).

For want of practice I cannot make as good "music" on my "harp" as I could a few years ago. Then I had great confidence, so that I did not fear to meet and fight with a Goliath; becoming rather an expert with the two-edged sword. How ashamed I have felt sometimes within the past year or two, when I realized that I was concealing my light, fearful lest some "Philistine" giant might get the better of me in discussion, if he saw and accused me of being "one of them." I am truly glad that I never denied my Lord, nor indeed ever denied being one of his disciples; but realizing that I had to a great extent lost my power to use the Scriptures in defense of my views, I often felt it prudent to keep quiet, when otherwise I might have improved a good opportunity for exposing error, spreading the truth, or putting to flight its adversaries. How thankful I am for the vivid glimpses of truth I had at different times while attending the Convention. I do not know to what to compare them-- unless to what I have seen at night, during a terrible thunder storm, as I lay in bed looking out of a window. A few flashes of lightning divided the heavy, choking darkness, and for an instant revealed objects such as trees, houses, etc. These glimpses of truth seemed very, very distinct, and the impression they made remains with me. If the presentation of truth to the mind may be compared to the brightness of the sun at noon-day, these glimpses or pictures seen might be compared to the clean-cut flashes of lightning, even more dazzling than the brightness of the sun.

The feeling that always followed was like this: Oh, that I could always, constantly, have such clear conceptions of truth. Oh, that this bright shining, with the confidence it inspires and the love it enkindles in my heart, would remain. Then, how I could with confidence go into the vineyard, knowing that I would succeed --that I could hold fast, that I could stand, that I could overcome, that I could win the prize and wear the crown.

How sweet to leave the world a while, to retreat from its busy scenes, and to seek the fellowship of our Lord and the wise virgins.

In Christian love,

yours,