ACTIVITIES OF PASTOR RUSSELL. THAT SERVANT. HIS MEMORY STILL FRAGRANT. WILL HIS WORK ENDURE? GOD BLESS HIS MEMORY! THE EPIPHANY PROVES HIM THAT SERVANT. HIS WILL. 

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AS THE anniversary of our Pastor's passing beyond the veil, October 31 will always be a date of special sacredness to God's saints. Eight years ago [written in 1924] the whole Church was shocked by the news of his departure. Loath were we to believe it true, until the evidence became unanswerable; and then we realized our great loss, but his great gain. So greatly did we love him, and so greatly did he enter into our experiences, that his going away left a void in our lives. His memory is fragrant and blest to us. Connected with it are some of the greatest joys and privileges of our lives. He will ever occupy in our hearts the large place that his holy character, unselfish service and faithful sufferings have won for him. That his memory may still continue fragrant and blest to us let us together briefly review the activities, achievements and attainments of this eminent saint of God. He certainly was a SCHOLAR in the true sense of that term. Those who require a university diploma as indispensable evidence of learning will deny him the merit of scholarship. However, there are not a few cases of scholars that were self-made, gaining their knowledge apart from the schools of the learned world. Among such our Pastor won a high place. Apart from English he was not a linguist, though he learned how to use well for his Biblical work the gains of the best scholarship in Greek and Hebrew. He was deeply versed in history, as his writings attest. So thoroughly did he understand business that able financiers eagerly sought his advice. His writings show that he was at home in the perplexing questions of industry, economics,

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sociology, capital and labor. The realms of philosophy were deeply explored by him, and he was an expert in theoretical and practical psychology and phrenology. Few have understood the workings of the human intellect and heart so well as he. Human anatomy and physiology were open books to him. His knowledge of these sciences, combined with that of medicine, made him a physician; and though he had no medical diploma, he attained better results in the healing art than the average physician. However, his real eminence in learning was in the domain of theology, in which he was without a peer since the days of the Apostles. His knowledge of the Bible was phenomenal; and when other theologians will have been discarded, he will be recognized as a standing authority in this the greatest of all sciences. 

Naturally such a scholar would be a writer. Very few human beings have written more than he. His correspondence alone was sufficient for the life work of an industrious and talented man. When it is remembered that some years over 300,000 letters and postals were written to him, and that he supervised the answers to this huge mail, and attended to no small share of it himself, we can realize something of the amount of his correspondence and the time and labor involved. As an author he produced six unrivaled books on the Bible whose combined circulation during his life aggregated 10,000,000 copies. As a bookleteer he published a number of booklets of great value, one of which, on Hell, has been circulated more widely than any other booklet ever written. He produced over 200 tracts, some of which attained a circulation of over 50,000,000 copies. His sermons, appearing regularly every week for thirteen years, were published part of that time simultaneously in over 2,000 newspapers, having a combined circulation of over 15,000,000 copies. He edited a semi-monthly religious magazine with a circulation of about 45,000 copies. His Scenario of the "Photo-Drama

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of Creation" has had a wide circulation, as is also the case with his Angelophone record lectures. His articles on the International Sunday School Lessons have reached many Sunday School teachers in a special publication, as well as in his semi-monthly magazine and in hundreds of newspapers. He was a regular contributor to several magazines, and, apart from his regular weekly sermon, was a frequent contributor of special articles to newspapers, some of which also carried reports of his frequent lectures. 

Nor was his work as a lecturer on a small scale. Most well-known lecturers have only a few lectures that they use year in and year out. Not so with him. He lectured on hundreds of subjects which were of compelling interest, as well as of recognized difficulty. His lectures were direct, clear, simple, logical and convincing. His powers of exposition and proof were of the first order, and were so well in hand as to appeal to the learned and unlearned alike, an unequaled proof of genius. Wherever he was announced to speak, the largest and best auditoriums were crowded, and frequently thousands and usually hundreds were turned away, unable to gain entrance. He did not depend on the tricks of oratory to win his hearers. He appealed to their heads and hearts in that simple and direct manner which wins the hearer without oratorical fireworks. He was the most cosmopolitan lecturer that ever lived, having addressed audiences in this capacity in almost every country on earth, traveling between 1,000,000 and 2,000,000 miles to meet his appointments. 

As a preacher he was even more widely known than as a lecturer. Wherever he worked as a lecturer he addressed more private audiences as a preacher. This acquired for him the title, "The Ubiquitous Preacher." It can be more correctly said of him than of any other preacher that the World was his parish. His spoken sermons were published in the newspapers, reaching millions of readers weekly. These sermons appeared

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in many languages; and before he died his pen products had been published in some forty languages. As a preacher he appealed to the hearts of his hearers through their heads; and his ability to strike home to the hearts and heads of his hearers through suitable Bible verse or illustration the thoughts that he was seeking to impress was marvelous. His genuine and unaffected love for God and man gave a power to his utterances that drove them home, where mere eloquence and oratory would have been effectless. His sermons, therefore, always elevated head and heart. 

He was the most notable of pastors. His clearness of insight into the problems of his day, his knowledge of human nature, his intuition of the condition and needs of the individual, his single-hearted consecration to God and devotion to the interests of His people, his large sympathy, benevolence and hope as respects others, his grip on the purpose of his ministry, and his knowledge of the spiritual dangers of his times and of the safeguards needed by those in danger, made him a real pastor, a genuine shepherd of God's sheep. As many as 1200 different churches at one time claimed him as their pastor. He had "the care of all the churches." As a pastoral advisor he was expert; as a pastoral comforter he was inspiriting; as a pastoral corrector he was tactful and fruitful; and as a pastoral leader he was unobtrusive, yet all-persuasive and effective. These qualities made him a part of the very life of those whose pastor he was, and bound him to them by ties that death itself has not severed. This is why the tens of thousands that chose him as their pastor have, up to the present, eight years [now twenty-two years] after his death, chosen no successor to him. 

No review of him would be complete without treating of his activities as a reformer. He was every inch a reformer and stood in the front rank of the reformers of all Ages. Error never had an antagonist more to

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be dreaded than he, who with thoroughness of disproof of error's claims combined tact, sympathy, gentleness and charity that left no personal sting after his onslaughts. If he hated error greatly, he loved the errorist more greatly, and always sought to help him, while overthrowing his wrong theories. The superstitions connected with the penalty of sin and the state of the dead were the especial objects of his attacks; and he never let an opportunity of attacking them pass by unused. The superstitious and the infidel alike felt the logic of his attacks; and the devout student of the Word found in him a champion who knew how to vindicate the truthfulness of the Bible and to refute the errors of the superstitious, and the unbeliefs of the infidel. His insistence on a faith harmonious with Scripture, Reason and Fact was an inspiration to the Bible believer and a terror to the creedist and infidel. His forty-five years of continued attacks on the strongholds of error and superstition largely undermined them for real students of the Word. But his work as a reformer was more than destructive of error and superstition. It left not his hearers victims of unbelief. On the contrary, he unfolded a harmonious, reasonable and Scriptural view of the Bible that evidences the inspiration of the Scriptures. Thus he gave others a sound and reasonable basis for their faith in "The Impregnable Rock of Holy Scripture," while destroying caricatures of Scriptural teachings handed down by the superstition of the Dark Ages. Consequently those who looked to him as their leader in reform were not left with stately ruins as the sum total of his and their labors. Rather, beside and instead of the ruins of the Temple of Error he erected the Sanctuary of Truth as a refuge against all the storms of doubt, superstition and unbelief. And in this fact his real worth as a reformer is recognizable. 

He was great as an executive. A phrenologist once seeing his picture, but not knowing whose it was, 

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remarked that he was either a merchant prince or the president of a Theological Seminary! Already in his teens his executive abilities made him the owner and director of a large business which was soon increased until it occupied four large stores in various cities. As a business man he acquired experiences that fitted him for his future work. His executive abilities were such as enabled him to grasp the details as well as the generalities of his many enterprises. He was profitably interested in dozens of enterprises aside from his great religious work, to which he gladly devoted the profits of his secular business. Aside from his purely secular business interests his religious activities required high and varied executive ability. He not only produced the vast literature of his movement, but he directed its publication and distribution. Hence he saw to the publication and circulation of his books, booklets, tracts, sermons, lectures, scenarios, Sunday School lessons, magazines, lecture records and magazine articles, assisted, of course, by an able staff of co-laborers. He organized and directed seven branch offices in foreign countries. He supervised a Biblical correspondence school. At least two hours daily he gave to directing a Theological School in the Bethel home. For twenty-two years he controlled a Lecture Bureau that for several years had a staff of over 300 lecturers. He managed for thirty years a propaganda work that at times had 1000 colporteurs in its service. He directed for twenty-five years a tractarian movement in which at times nearly 10,000 individuals took part. For three years he directed the preparation and for two and a half years managed the exhibition of the "Photo-Drama of Creation" in hundreds of cities, and in many countries, before over 15,000,000 people. He was the guiding spirit in over 1500 churches, and at the headquarters of his work daily presided as the head of the family over his co-laborers who, for many years averaging 175 members, lived together as a family. In this 

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capacity he took cognizance of all sorts of details in storehouse, kitchen, laundry, dining room, living rooms, hospital, library, study, drawing room and parlor. 

Had he been eminent in any one of the seven capacities in which we have viewed him (and we could profitably view him from others, so many-sided was this remarkable man), he would properly be considered a great man. But to have been eminent in all of them, and to have been in some of them without a peer, prove him to have been a genius of the first order. History will yet give him a place among the very greatest of men. While dealing with him it is necessary in doing him justice to use superlatives. If we were to reduce his qualities to two, we know of no others to use more truly and fittingly to characterize him than those used of him by Him whose steward he was: "FAITHFUL AND WISE." His life was a great success to himself and a great blessing to others; his death was a great loss to others and a great gain to him; and his memory has been and is a benediction and an inspiration to the Church, and in due time will be to the world. "God bless his memory!" 

It is fitting that we who prize his ministry as especially Divinely arranged and directed should consider him as "that Servant," according to Matt. 24:45-47 and Luke 12:42-46. There is even at this late date more or less confusion among some of the Truth people as to who or what is meant by the expression, "that Servant." According to several views the expression, "that Servant," refers to a class. Some claim that, understood as a class, the expression, "that Servant," means the teachers in the Church; others claim that it means the Little Flock; and more latterly still, others—the Tower editors and their disciples—claim that it means the Society, by which we must understand either the Society's directors, organized with their agents, or the shareholders, or both combined. This latter thought we have refuted in detail in Vol. VI. In Z '96, 47, and 

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in D 613, 614, our dear Pastor modestly gave the proofs that the expression, "that Servant," refers to an individual, i.e., to himself. With this view all well instructed Truth people agreed, until lately the Society leaders, to make their usurped powers more secure, spread the opinion that the Society, a business corporation, is "that Servant." Accordingly, the Tower editors and their followers must be reckoned among those who teach that "that Servant" is not an individual, but is a class. 

The Scriptures (Matt. 24:45-47; Luke 12:42-46) clearly refute such claims, teaching that the expression "that Servant" means an individual. In both passages "that Servant" is clearly distinguished from the Church, because he is spoken of as being made "ruler over His [the Lord's] household"; hence he cannot be the household, the Church. Again, the fact that he is spoken of as giving them "meat in due season" distinguishes him from the "household," the Church. Furthermore, his being called the "steward" proves that all of the servants of the household cannot be meant, for the steward is the special representative of the householder, having in charge all the latter's goods during his time of office, and as such has also all the other servants in his charge. (In our Lord's day individuals, not classes, were stewards). Moreover, he is expressly distinguished in Luke 12:45 from all the other servants, in that he is forbidden "to beat the menservants and maidens," i.e., all the other servants of the Church. Hence the expression "that Servant" cannot mean the servants of the Church as a class, because in this passage he is clearly distinguished from them. Therefore, in view of the fact that these two Scriptures distinguish him from the Church as a whole and from all of the other servants of the Truth, we should conclude that he must be an individual. 

Furthermore, the facts of the harvest history prove that an individual, our sainted Pastor, is meant by that 

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expression. For the Harvest, understood as the reaping and gleaning period, is passed. During that time not a class, i.e., neither the Church, nor all servants of the Truth, nor the Society, had the entire Storehouse in their charge, nor gave the meat in due season, nor ruled the harvest work; but "that Servant" alone did these things. Hence he alone fulfilled the prophecy. Nor could it have been reasonably done otherwise. How could the entire Church have had the entire Storehouse in its charge? or have given itself the meat in due season? or have ruled the work? How could all of the servants of the Truth have had these privileges? And have not the divisions in the Church, caused by various power-grasping leaders, proven the unreasonableness of the attempt to rule the Church by all the leaders? Moreover, how could a "dummy corporation" with "dummy directors" have ruled the household, given the meat in due season and had charge of all the goods? From these considerations we see the absurdity of the teaching of those who claim that the expression, "that Servant," means a class. Truly, during the reaping and gleaning time our Pastor had charge of all the goods, and gave the meat in due season. Practically every feature of the harvest message was first seen by him, and was then first taught by him to the Church. This he did in his teaching and preaching, through his books, booklets, tracts, magazines and other publications. So, too, every branch of the harvest work was in its general aspects under his charge. Thus he directed the pilgrim, colporteur, volunteer, newspaper, extension, pastoral, photo-drama, publicity, Tabernacle and Bethel work. Only those who are ignorant of the facts, or who "to draw away disciples after themselves" or for some other reprehensible reason misrepresent the facts, would deny the facts stated in this paragraph. And these facts unanswerably prove that the privileges and work outlined in Matt. 24:45-47 

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and Luke 12:42-44 were fulfilled in our Pastor alone. He alone was "that Servant." 

And, true to these passages, he was appointed to this office after our Lord's Return, as a reward for being found faithfully administering the food to the household when the Lord came, which was before the Society existed, and which proves that the Society cannot be "that Servant." So, too, in his office work he was both faithful and wise; and therefore he was blessed by the Lord according to these Scriptures with a continuance in his office. In calling him faithful our Lord prophesied that he would be loyal to the end. So responsible and trialsome was his office that the Lord deemed it wise to give him, as a special caution, the words of Luke 12:45, 46—not to deny His Second Presence, not to mistreat the servants who were put into his charge, nor selfishly to feed himself to the neglect of the household, nor to imbibe error. If he should fail to heed these warnings, God said that he would be cut off from the Little Flock, as well as lose his stewardship, as an unfaithful servant. Nor were these merely idle warnings; for so responsible was his office that, if he should have proven untrue, he could have committed untold evil, even as "that evil servant" by his unfaithfulness has wrought unutterable evil in the Church. But "that faithful and wise servant" heeded the Lord's admonitions, and proved true in the exercise of his office to the end; and through his very faithfulness he was privileged to fulfill official obligations and privileges that gave him a wider and more fruitful field of service than any other servant of God ever had on this earth, our Lord alone excepted. Therefore, well may we thank God for every remembrance of Him, and pray daily, God bless his memory! 

Our beloved Pastor's ministry in life toward us was one of the rich blessings that the Lord has bestowed upon us, and in death his writings and the memory of his holy character, unselfish ministry and faithful 

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sufferings on behalf of the Lord, the Truth and the brethren continue to bless us. Surely, if we were bereaved of what he was and still is to us, much of great value now and hereafter would be lost to us. Very few persons who have lived have left so rich a legacy to others as "that faithful and wise Servant" left to the Church; and the sweet incense of his offering abides with us as a sacred memory, a good example and a strong inspiration. Surely we have abundant reason to praise and thank God for every memory of him, and well may we daily pray, "God bless his memory!" We are sure that all Epiphany-enlightened ecclesias will be glad to hold memorial services for him on the anniversaries of his passing beyond the veil, and that on those days isolated Epiphany-enlightened saints will spend some time in private memorial services for him. 

But while he means much to the faithful, it is indeed sad to note how some who make loud professions of loyalty to his teachings and memory, and who, because the use of his name brings them advantage, employ it as a charm with which to bewitch others, vie with one another in the work of casting off various of his teachings. The P.B.I., for a while lauding him as "that Servant," at the same time endorsed a chronology which he as "that Servant" after mature study very properly rejected; and they dignify that chronology (rejected by him, ninety-seven years ago proven false, and during the 1908-1911 sifting used by the sifters against our Scriptural chronology) as advancing light on the path of the just not due in his day to be understood, but since "discovered" as "new Truth" by them! The Society, for years claiming to have been his successor as "that Servant," has been casting aside many features of his Charter, Will, arrangements and teachings. Every Levitical movement praises him in one breath, and undergoes nausea at some of his teachings and arrangements in the next breath. The Olsonites, rejecting all of his prophetic teachings, have vitiated

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fundamental doctrines taught by him. One of the Swedish pilgrims in his periodical teaches that our Pastor lost his crown. Another Swedish pilgrim in still another periodical denies that he was "that Servant," claiming that the title "that Servant" means a class—the teaching brethren in the Church from Pentecost to our Lord's Return. This pilgrim's arguments we will briefly review at this time, believing that we have previously refuted every other form of teaching that denies to our Pastor the exclusive privilege of being "that Servant," and have proven above that the expression "that Servant" means an individual, and not a class. 

The first argument that this brother presents is that the Diaglott translation proves that the office of "that Servant" was exercised before our Lord's Return: "Happy that servant whom his Master at His arrival shall find so employed," i.e., giving the meat in due season (Matt. 24:46). Had the brother who makes this criticism an accurate knowledge of Greek, or, having it, had he used it in studying the Greek text of this verse, he would not have based his argument upon the italicized phrase above. The Aorist participle, elthon, which expresses non-continued past action, should not have been rendered "at his arrival"; rather it should have been translated "after coming." The verse in question should therefore be rendered as follows: "Blessed that servant whom his Lord, after coming, shall find so doing." As the Aorist participle elthon denotes a non-repeated past action, so the present participle, poiounta, denotes a present continued action in the time of the activity of the verb on which it is dependent. Hence the passage shows that after, not at, our Lord's arrival He would find a certain servant continuing to give the meat as due. The following facts will elucidate this. About Sept. 12, 1874, our Lord returned. About Sept. 21, 1874, our Pastor came to understand, and then immediately afterwards began 

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to teach, the invisibility of the Second Advent as the first feature of the harvest Truth (C 88, par. 4; Z '16, 171, pars. 2, 3). From then on he continued faithfully to teach the Truth as due, including the fact of the Lord's Return (Z '16, 171, pars. 10-13), the awakening of the sleeping saints (Z '16, 172, pars. 5-8), etc., until in 1879 the Lord made him "that Servant," at the time that He gave him the light on the Tabernacle. Thus the facts are in harmony with the literal translation of the passage: (1) our Lord came, (2) our Pastor for nearly four years continued faithfully to give the meat (the Lord found him "so doing" during those years), and then (3) the Lord promoted him to be "that Servant." Thus, instead of this verse teaching that the office of "that Servant" would be exercised before our Lord's Return, it teaches the reverse—that only after the Lord's Return and after the faithful servant's continuance in giving the meat for some time was he promoted to be "that Servant." 

The brother's second argument is that after our Lord's Return, "that Servant" was rewarded for his faithfulness manifested before the Lord's Return, with being put over all the Master's goods. Hence he argues that he represents the faithful servants from Pentecost onward. This argument is false, because it is based upon the false premise of the first argument, i.e., that "that Servant" was exercising this office before our Lord's arrival. Having above shown that its basis—his first argument—is false, this argument falls with his first argument to the ground. 

The brother's third point is that "that Servant" was warned not to say in his heart, "My Lord delays to come." From this the brother argues that this warning could be applicable only before the Lord's Return, and, therefore, he argues, this proves that "that Servant's" office was exercised before our Lord's Return. Our answer to this argument is the following: Not before, but only after our Lord's Second Advent could one be 

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blamed for saying, "My Lord delays to come," i.e., be blamed for denying that the Second Advent had set in. Before our Lord's Return it would have been proper to deny that His Second Advent had set in. But if one should once have known that the Lord's Second Advent had set in, and then later have given up that belief, then he would have said a condemnable thing, if he asserted that the Lord was delaying His Second Advent, i.e., that it had not yet set in, but that it was a future event. The Lord knew that all sorts of arguments would be brought against the chronology to disprove the thought that the Second Advent had set in. Knowing that such a view would lead to giving up the harvest work, He cautioned "that Servant" not to give way to these arguments, and as a result give up faith in the Second Advent as having set in; for if he should deny this point of his faith, it would imply that his heart ("shall say in his heart") had become wrong; and it would surely move him to give up the harvest work, and thus would make him unfaithful to his office. The caution not to deny the Lord's Return as having set in not only does not prove that the office of "that Servant" was exercised before our Lord's Return, but positively disproves such a thought, by proving that such a condemnable denial on the part of the incumbent of that Servant's office could come only after the Lord's Return had set in. 

The brother's fourth argument is that that Servant's unfaithfulness could only have preceded the Lord's Return, because the Lord threatens that if "that Servant" should prove unfaithful, his Lord would in an unexpected day and at an unknown hour come and cut him off. It will be noticed that the brother uses the expression, "will come" (Luke 12:46), as signifying the setting in of the Lord's Second Advent. By the expression, "will come," in this sentence our Lord did not mean His Second Advent as setting in, any more than He meant His Second Advent as setting in when He 

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said to the Ephesus and Pergamos phases of the Church, which passed away hundreds of years before our Lord's Return: "Repent, … or else I will come unto thee quickly, and will remove thy candlestick." "Repent, or else I will come upon thee quickly, and will fight against thee with the sword of My mouth" (Rev. 2:5, 16). Other occurrences of such a use of the word "come" as applied to acts of our Lord other than His Second Advent setting in are found in Rev. 3:3; 16:15, etc. In such connections the word "come" implies that one in a hostile manner enters into an activity against another. It does not mean what the word "come" ordinarily means, i.e., to arrive at a place, or in the presence of a person, after a journey. Accordingly, we interpret the words of Luke 12:46 to mean that unknown and unexpected by "that Servant" the Lord would enter into a hostile activity against him, if he should prove unfaithful, and by that hostile activity would deprive him of his office as well as of his membership in the Lord's Body, i.e., after the Lord's coming and subsequent to the time when He would appoint the faithful and wise servant to the office of "that Servant." 

How shallow are the four arguments that this brother offers to us for his theory whereby he seeks to deprive our dear Pastor of the honor that the Lord gave him, and that the Bible (Num. 25:6-13; Matt. 20:5; 1 Cor. 10:8; P '19, 142, par. 3—143, par. 3) shows would be made known as his at the exact time that it was made known as his! Why do some brethren, either by their teachings or by their acts, continually seek to take from dear Bro. Russell the honors that the Lord has given him? Is it not that they might be undermining him in the estimation of some of the brethren all the more enhance themselves in the estimation of those same brethren, and thus gain them as their followers? This the Lord assures us is the motive of

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errorists among the Lord's people, which experience frequently confirms (Acts 20:30). 

All of us recall how our Society brethren claimed that our Pastor was, from beyond the veil, functioning in his office as "that Servant," using the Society as the channel of his office work. Our Pastor, himself, on the contrary, has told us that the functions of that office were to be used by its incumbent in this life only, and that if "that Servant" should prove faithful until death, the office of "that Servant" would cease to exist at the time of his death (Z '04, 126, par. 1). Doubtless there is method in the Adversary's attacks on our Pastor as "that Servant." Those who by express profession deny that he was "that Servant," and those who by the repudiation of express teachings of his by their course deny that he was "that Servant," are alike guilty of undermining his influence in order "to draw away disciples after them." The most Satanic of all uses made of his position as "that Servant" was that of the Society leaders, whose claim that from beyond the veil our Pastor, as "that Servant," was directing their work, makes him responsible for all their false teachings and unbiblical practices. What an unholy use of his dearly-bought influence in the Church to further their deceptive schemes! For "all deceivableness of iniquity" it can be equaled by only one other claim made—that claim of the papacy that St. Peter from heaven directs the official acts and teachings of the popes, his pretended successors. Indeed, the papacy's teaching on this point is in the Great Papacy the counterpart of the Society leaders' teaching in Little Papacy on the point that is here under discussion. 

Seeing the Adversary's purpose in these attacks, let us in God and Christ all the more appreciate and hold to our Pastor as "that Servant." Let us by the associations of his hallowed memory seek more and more to glorify the Lord. This will make "that Servant" still

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be fruitful in our lives! "By it he being dead [according to the flesh] yet speaketh!" 

His memory deserves to be kept fragrant among us; and it can be so kept best of all by a faithful use of the Truth that he ministered to us, and by a loyal copying of his holy example. Such a course on our part will conduce to his memory being continually blessed to us and to others, and is the best kind of celebration of his life and death. The anniversary memorial service for him will also conduce to this end, and therefore may well be kept. We suggest that such services consist partly of prayer, praise, and testimony along the line of the benefits derived by us from our Pastor's ministry, and partly of an address or of several addresses on various phases of his life, work and character. Past experiences have proven the profitableness of such celebrations, and those to be observed will doubtless carry with them the same lesson. May God bless his memory to us through such services! 

Will our Pastor's work endure? The thought may lie close at hand that it must, of course, endure. But, humanly speaking, the question naturally arises, because the bulk of those who have claimed him as their Pastor are rapidly drifting away from his teachings and practices. If we look at the P.B.I., we find them undermining confidence in his having been "that Servant," in his view of the organization of the Church, in many of his prophetic views, and in almost all of his chronological thoughts, including those connected with 1914 as the full end of the Times of the Gentiles and of the reaping, thereby brushing aside large parts of Vols. II and III, including the Pyramid chapter in Vol. III. If we look at the Sturgeonites and Olsonites, we find them adrift on his chronology, prophetic views and many doctrines. If we look at the Society, we find that they have gradually and cunningly set aside his Six Volumes and his booklets, yea, all his literature, in the interest of their errors and erroneous literature.

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They have given up the Pastoral work, the Angelophone, the Photo-Drama and Volunteer work, and have entirely ceased colporteuring his books. His work and his methods of conducting the work cannot longer be recognized in the work that the Society is doing; and in important doctrinal, chronological and prophetical respects they have perverted his teachings. Under another name they have introduced Sunday Schools into their classes, thus perverting the organization and mission of the Church. As they represent the largest body of those who claim allegiance to our Pastor's teachings and practices, and as the bulk of the rest of those who make like professions are, like them, deviating in important respects from his teachings and practices, the question that is being discussed has, humanly speaking, considerable pertinency. In fact there is only one body of Truth people that does hold strictly to his teachings and practices and their Scriptural unfoldings—the Epiphany-enlightened saints. 

If we were to answer our question from the standpoint of human experience and probability, we should have to admit that the trend of the teachings and practices among the vast bulk of the Truth people is in the direction of abandoning his work and nullifying his accomplishments. That this will not actually be accomplished we are Scripturally convinced; but undoubtedly human reason, in the light of the vast and varied revolutionisms of the past twenty-two years among Truth people, would suggest that our Pastor's work will not stand. If the forces which have operated with such marked external success in revolutionizing his teachings and practices during these twenty-two years should continue so to operate for a dozen more years, no man's power, humanly speaking, could prevent the professed Truth people from being perverted in their teachings and practices to such an extent as to give them no more relation to our Pastor's work than the Roman Church sustains to the work of the 

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Church. In view of the Society's gross revolutionisms against his works, one of the most amazing things to fathom is the mental attitude of many Society adherents who believe that the Society is faithfully carrying out our Pastor's teachings, policies and arrangements. Of course, such an undiscerning attitude would point to a complete apostasy from our Pastor's work, if it should continue. 

But, beloved brethren, despite the unfavorable retrospect, aspect and near prospect, we have the full assurance of faith that the work of our Pastor will not perish from the earth! In due time his teachings will emerge unscathed from the burning that will devour the Levitical errors. His methods of doing the Lord's work will be reestablished and will successfully carry forward the Lord's cause after the fire shall have burned up the Levitical revolutionistic methods of doing Truth Work; and after the bad Levite leaders will come out of the fire discredited because of their revolutionism, and abased because of their self-exaltation, our dear Pastor's teachings and practices will shine with all the greater splendor because of their successful effects contrasted with the failures of the Levitical perversions! Faith, being fully assured of this outcome, can quietly await the Lord's good time for the fulfillment of its confidence; "for the zeal of the Lord will accomplish it," "in due time." 

Will our Pastor's work endure? Temporarily it has suffered and will for a short time continue to suffer a partial eclipse—it may even for awhile become a total eclipse—but as surely as the Truth is powerful and will in the end prevail, so surely the work that Jehovah gave antitypical Eleazar, our Pastor, to do (Num. 3:32; 4:16) will be realized, and thus will endure. In the meantime, it is the privilege of the Epiphany-enlightened saints to support his work and to protest against Levitical deviations from, and perversions of it whenever, wherever and however they can. And, 

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surely, they will gladly avail themselves of such opportunities, and thus seek to make his—really God's—work endure. 

Among other promises that the Lord has given the righteous, is one which pledges that they shall be in everlasting remembrance, i.e., that they will be held in sacred, hallowed and loving memory for their faithfulness (Ps. 112:6). While this promise pertains to the Ancient Worthies especially, it is applicable in a general way to all of the righteous. In the Scriptures, certain righteous ones are specified whose very mention by name in the Bible, is a guarantee that they will be everlastingly remembered; for as long as the eternal Word lasts, so long will such persons, e.g., Abraham, Isaac, Jacob, Joseph, Moses, Joshua, David, Elijah, John the Baptist, Jesus, Paul, Peter, John, etc., be held in hallowed, sacred and loving memory. So, too, certain righteous ones are specified by name in Church History, whose very mention there as antitypes of certain ones in the Scriptures, is a guarantee that they will be held in everlasting remembrance. As long as the eternal Word is understood in the pertinent antitypes, so long will such persons as Marsiglio, Wyclif, Huss, Wessel and our dear Pastor be held in hallowed, sacred and loving memory. Yea, of all extra-Biblical characters, we believe that our dear Pastor will be held in most hallowed, sacred and loving remembrance. Perhaps next to our Lord, he will be esteemed, loved and honored above all others who have lived on earth. We say this not with the least angel-worship in our heart, but because in the prophecies and types of the Scriptures, apart from our Lord, he is more honorably pointed out than any other member of the Church; and because, apart from our Lord, to him were committed greater privileges, and by him were performed greater works on God's behalf than were committed to, or performed by, any other servant of God. Let us not be ashamed to esteem, love and honor one whom Jehovah 

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has no signally esteemed, loved and honored, and now more than ever so esteems, loves and honors. 

The words, God bless his memory, are a prayer with reference to our Pastor. This prayer the writer has offered up daily ever since our Pastor's funeral. He has been blessed by the offering of this prayer; and we trust that others have in the same act been similarly blessed. But some may ask, Why offer such a prayer? And why should our Pastor's memory be blessed? We might give several answers to this question. In the first place, God has promised (Ps. 112:6) to bless the memory of such persons; and it is evidently proper, good and useful so to do; or God would not have made this promise. It is proper, because the memory of such persons is worthy of being kept alive; because it does those good who keep it alive; and because it continues the good influence of such a person. God's having made the promise for such reasons, we may well ask Him to bless our Pastor's memory. Again, our Pastor's character is one for whose memory one may properly pray a blessing. The Lord, Himself, vouches for the faithfulness and wisdom of his character (Matt. 24:45-47; Luke 12:42-44). Those of us who knew him, know that our Lord's forecast of his character was fulfilled in his life. He was faithful in great and small things. He was wise in his words, methods, plans, arrangements and works. He was full of the faith, hope and knowledge that make one wise. He was an example of the self-control and patience that make one strong. He practiced that piety and brotherly love that make one just; and he was a living expression of that charity that makes one loving. Beautifully did he exemplify humility, meekness, longsuffering and forbearance. His courage, industry, self-forgetfulness, liberality, amiability and frugality were most striking. He was as nearly a model Christian as Adamic imperfection has permitted any of Adam's fallen children to be. Such a character held in remembrance must prove to 

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be a means of honor to God and helpfulness to man, especially to the New Creation. Therefore it would be proper to pray God to bless his memory. 

Again, it is proper that we pray God to bless his memory because of the office that he filled. The office that he held as "that Servant," in our judgment, apart from that of our Lord, was the most responsible and far-reaching ever held by a human being. That office made him the Lord's special representative, and as such it made him in the most remarkable time of all history, Christ's special eye, mouth and hand. As the Lord's special eye, it was, generally speaking, his function to see the things first of all that the Lord desired the Church to see. As the Lord's special mouth, it was his responsibility to declare the Lord's message, after being apprized of it himself, to others with reference to God, Christ, the Spirit, creation, man, good and evil principles, persons and things, the fall into, and punishment for, sin, the permission of evil, the ransom, high calling, restitution, justification, consecration, the hereafter, covenants, prophecies, histories and types of God's Word. As Christ's special hand, it was his duty to superintend and do whatever work the Lord called on him to superintend and do toward the Church, Great Company, Youthful Worthies, Israel and Christendom. Certainly, his office as the Lord's special eye, mouth and hand, was one fraught with such possibilities for the Parousia and the Epiphany as to warrant our praying God to bless his memory. 

So, too, the work that he has done is of such a kind as warrants our praying that God bless his memory. As the Lord's special eye, it was not only his office to see the things that the Lord wanted seen for the advancement of His cause; but he actually did the work of seeing them. He thus watched the Word unfolding as due, in its doctrines, precepts, promises, exhortations, prophecies, histories and types, the signs of the times fulfilling, and the providences leading in work toward 

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the Church, the Great Company, the Youthful Worthies, Israel, Christendom and heathendom. This, in itself, was a work of no small compass. As the Lord's mouth, he declared the full counsel of the Lord as to all things due to be understood in the Parousia, as well as gave general teachings pertinent to the other times and seasons of God's Plan. This he did by word of mouth in private conversation, in the pulpit and on the platform, in letters, books, tracts, newspapers, booklets, magazines and in his journals. As the Lord's hand, he actually superintended the reaping and gleaning of the wheat to a successful conclusion, the gathering of goodly numbers of the Great Company and Youthful Worthies, the infusing of life into languishing Zionism, the binding of the kings and princes of Christendom, and the executing of the judgments written, as well as indirectly superintending the gathering and binding of the tares. Additional to superintending these great works, he personally participated in every one of them, and was more effective therein than any other individual. Such a worker deserves that we desire that God bless his memory. 

Our prayer that God bless his memory should not end in words merely. It should be translated into acts. Therefore, whoever offers this prayer in sincerity will desire to do his part in realizing this blessing on our Pastor's memory. How may we, therefore, co-operate with the Lord in furthering the blessed influence of his memory? In the first place, we can do so by imitating, and by encouraging others to imitate his character. By sympathetically contemplating his character, as it displayed itself in his life and work, we will hold in our minds and hearts the thoughts of noble traits of character, well developed, strengthened, balanced and crystallized. Such thoughts sympathetically entertained will impress their own qualities upon our hearts, and with the exertion of will-power will impress them on our own characters by the imitation of them produced 

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through such sympathetic contemplation. Likewise, we may wisely commend his noble character, as it expressed itself in his life and works, to other sympathetic souls; and we will thus encourage them to imitate his qualities. Such a course is one of the best ways of co-operation with the Lord in furthering the influence of his memory. 

Another fruitful way to co-operate with the Lord in furthering the blessed influence of his memory is to spread a proper estimate of his office in ourselves and in others. So to do, we must first of all properly esteem it for ourselves. Properly to esteem his office, we should recognize it at its true worth—consider it, under our Lord, the highest office given to anyone in the Church; for no other one individual was ever before made by our Lord His highest special eye, mouth and hand, and that in a work so unique, responsible and far-reaching. The twelve Apostles, not individually, but collectively, were given a somewhat similar office, which had one characteristic—infallibility in declaring the Lord's mind as to faith and practice—that his office did not have; but his office was more responsible and extensive. Apart from our Lord's office, his office was the greatest ever exercised on this earth by one individual; and we will do well so to regard it, and therefore to esteem it very highly, and to commend it to the esteem of other sympathetic souls. It would be unwise to set it forth in its reality before unsympathetic souls. Proper esteem for his office will make us, under the Lord, very appreciative of him, and will make us exercise toward that office a becoming humility, meekness and support. While it will keep us from "the worship of angels," it will certainly help us to retain our balance in Truth and Grace at this time when the thousand are falling at our side and the ten thousand at our right hand, and in their fall are grossly disregarding the proper attitude toward his office. Such a proper esteem of his office will help us gain, retain

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and practice the Truth that his office enabled him to bring to us. It will also help us to assist others to gain, retain and practice the same Truth. And his memory inuring to such good results will be blessed, indeed. Let us, therefore, co-operate with the Lord in securing such a result. 

Then, too, we may co-operate with Him to further the blessed influence of our Pastor's memory by esteeming for ourselves and by helping others to esteem his work. Not only should we rightly esteem his office and help others to do the same; but we should also rightly esteem his work and help others thereto. Rightly to esteem his work implies our taking God's view of it. How honorable, effective, faithful and wise was that work in its reaping and gleaning the Church, gathering many of the Great Company and of the Youthful Worthies, encouraging despondent Israel, comforting the mourning, binding tares, kings and princes and executing judgment! How wonderful it was from the standpoint of a Teacher, Pastor, Advisor, Lecturer, Author, Preacher, Editor, Theologian and Executive! To esteem him as such and to encourage others to esteem him as such will make his memory a blessing; for it will continue in our own and in others' lives the effects of his works done in the above-mentioned capacities. 

Finally, we may show that the prayer, God bless his memory, is an honestly-meant one in our lives, by co-operating with the Lord in furthering the blessed influence of his memory by perpetuating his work. This implies that we continue to regard him as our helper by faithfully studying and practicing his teachings, spirit and works and commending them to others for their study and practice. This implies that we cherish and live in harmony with these teachings and practices, defend them against all attacks, and do our part in spreading them as well as encouraging others to do likewise. Our so doing will enable us to co-operate with God in the answer to this prayer.

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On this last point, that of perpetuating his work, we desire to make a practical suggestion because of its pertinency to the Epiphany-enlightened saints as to a part of their special work, in which they continue a phase of service, taken part in by him with especial proficiency. As an opponent of Babylon's errors, his chief exploits consisted of his attacks on the doctrines of eternal torment and the consciousness of the dead. In these two particulars he is typed by Jashobeam, David's mightiest hero, who, in slaying 800 men at one time, typed our Pastor in his work against eternal torment, and in slaying 300 men at another time typed our Pastor in his work against the consciousness of the dead (2 Sam. 23:8; 1 Chro. 11:11; Jashobeam is, in the former passage, called Adino). In a peculiar sense the Epiphany-enlightened saints in antitypical Gideon's Second Battle have the privilege of battling against the two king errors of Babylon, against which errors our Pastor was at his best as an opponent of Babylonian error, and thus they, above all others, have the privilege of continuing to work along lines in which he took so able a part. Indeed, in the book, Life-Death-Hereafter, in the Hell and Spiritism booklets and in the five tracts of his which we have republished in the Volunteer Heralds, Nos. 1-4, he has furnished us with our chief ammunition in antitypical Gideon's Second Battle. 

One of the best ways in which we can continue one phase of his work, and thus co-operate with the Lord in fulfilling the prayer, God bless his memory, is vigorously to prosecute antitypical Gideon's Second Battle, which, of late, has been but indifferently waged. Oct. 16 is the anniversary of his leaving Bethel alive for the last time, i.e., virtually ceased directing the work at Headquarters; Oct. 30 is the anniversary of his reporting, as the representative member of the man with the writer's inkhorn, the completion of the Parousia work; Oct. 31 is the anniversary of his death; 

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Nov. 5 is the anniversary of his New York funeral service; Nov. 6 is the anniversary of his Pittsburgh funeral service; and his burial beginning just before 6 P.M. and ending after 6 P.M., which second period was Nov. 7, in God's way of reckoning time, Nov. 6-7 is the anniversary of his burial. How very appropriate that, holding in abeyance the John and Elijah work during this time, we devote the time covered by these events—from Oct. 16 to Nov. 7—to a specially concentrated attack on the doctrines of eternal torment and the consciousness of the dead, in antitypical Gideon's Second Battle! Certainly, it would be a most appropriate way of making his memory as the foremost warrior of antitypical David against these two king errors a blessing to the glory of God and our Gideon! 

Accordingly, this anniversary period may well be celebrated by such an attack in antitypical Gideon's Second Battle. Will we not, dear fellow-soldiers of the faithful three hundred, so adjust our earthly affairs as to enable us to give as much time as possible to this Battle during the above-mentioned period? Generally speaking, the sisters could use several hours of the afternoons and the brothers the evenings of that period for sharpshooting with the pertinent literature. If the territory has not already been divided and districts assigned to all participants by the one in charge of the local Gideon Work where there are classes, this may be done; and thus all desiring a share in this good work may have it. And on the Sundays of this period special efforts may well be made to volunteer Protestant churches with such pertinent Volunteer Heralds as have not yet been distributed there. Will we not, dear brethren, one and all, do our utmost so to celebrate our dear Pastor's anniversary, as a most fitting way of increasing the blessing of his memory to the glory of God and of Christ in freeing others from the above-mentioned errors, in the attacking of which our beloved Jashobeam freed so many, including almost all

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of us? Will we not take this matter to the Lord in whole-hearted consecration and prayer? Will we not discuss and favor this matter in the classes immediately, so that the necessary preliminary steps may be taken in time to enable all to enter upon this attack Oct. 16? Who is on the Lord's side in this matter? May we all answer, "Here am I, send me!" As a means of encouraging one another we may give in the meetings of the involved Wednesdays of Oct. 16-Nov. 7 our testimonies especially along the lines of our experiences in the work of that time. Gideonites, forward under the glorious and all-conquering banner of our Leader, antitypical Gideon! In the attack "quit you like men," and the enemy will flee panic-stricken, leaving in our hands both the field of battle and their two kings, antitypical Zebah and Zalmunna! Forward, then, Gideonites, with the battle cry, "The sword of the Lord and of Gideon!" 

According to Matt. 24:45-47 and Luke 12:43-46, some individual was to be invested with an office on account of holding which he would be called "that Servant." According to these passages, this office would be filled after our Lord was to have returned, but before the Church would leave this earth. Its functions, as stated in these verses, were to be twofold: (1) giving the meat in due season and (2) overseeing the work of the Church. Time and sign prophecies prove that our Lord returned in 1874. After His coming He found our Pastor faithfully ministering as much truth as he had; and after certain tests He honored him in the Spring of 1876 with executive charge of the work and in the Fall of 1879 with special mouthpieceship—the two functions of the office of "that Servant." And all the while that he ministered as such (from 1876 to 1916), he exercised the functions of that office. He did under our Lord have executive charge of the work of the Church at large, and he was the special agent through whom the Lord gave the Parousia Truth. 

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Thus his having exercised the official functions of "that Servant," and that during the Parousia, proves him to have been "that Servant." The fulfillment of the prophecies of the two above-noted passages in him, prove him to have been "that Servant." Thus the Parousia proves him "that Servant." 

But the Epiphany gives us many evidences that he was that Servant; and it is the purpose of this section of this chapter to prove this proposition. (1) The forecasts, (2) foundations and (3) binding power of his teachings in themselves and as to the Epiphany; (4) the Epiphany truths, and (5) his arrangements as to the Epiphany work prove it. First, we will set forth the proofs from the forecasts, foundations and binding powers of his teachings in themselves and as to the Epiphany and to Epiphany truths—truths pertaining to the Little Flock, to the Little Flock and Great Company, to the Great Company, to the Youthful Worthies, to the Jews, to the Conservatives and to the Radicals. The proof holds in the following way: If it can be shown that the things which he taught would take place in the Epiphany are now taking place, it would follow that he was given such knowledge of future things as only one in charge of the storehouse could have had. First, he undeniably taught (Vol. IV, Chap. I) that there would be an Epiphany period following the Parousia, and that it would be contemporaneous with the Time of Trouble. He taught this many years before the Epiphany and the Time of Trouble came—long before they were, humanly speaking, to be expected, e.g., in the booklet, Our Lord's Return. Yea, long beforehand, he even gave 1914 as the year in which the Epiphany would begin. He taught that during that period special manifestation of persons, principles and acts would be made. No one else, except through him, had previous knowledge of these things. They have all come to pass, and prove that he must 

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have had the storehouse in charge in a peculiar sense—as its special steward. 

This is likewise manifest from what he taught with reference to the Little Flock. Among other things, he taught that Jesus and the Little Flock, as the antitypical Gideon and three hundred, would engage in two conflicts with errorists during the Time of Trouble, i.e., during the Epiphany. And these antitypical battles surely have been having their fulfillment during the Epiphany: the first battle from 1914 to 1916, and the second beginning in 1920 and yet continuing. Another truth pertinent to the Little Flock in the Epiphany was taught by him and is fulfilling: its final work toward, and suffering from, Christendom—antitypical John's rebuke, imprisonment and beheading. We are living witnesses of, as well as participants in, John's rebuke and imprisonment; and from their fulfillment we are satisfied that the beheading will yet come. The Epiphany truths have taught the facts of fulfillment as Scripturally marked. These two prophecies fulfilling in the Epiphany pertinent to the Little Flock seal him as that Servant. 

His forecasting of Epiphany events involving both the Little Flock and the Great Company, seeing that these events are fulfilling, proves him to have been that Servant. How clearly he forecast the separation of antitypical Elijah and Elisha, and that on account of disagreement on matters of policy as distinct from matters of doctrine, also the second smiting of Jordan by antitypical Elisha after that separation! The Epiphany Truth points out in the events the fulfillment of this forecast. He also showed that in the extreme end of the Age—the Epiphany—the antitypical Priests and Levites would be separated, according to the tabernacle picture. The Epiphany Truth shows us in the divisions of the Lord's people the fulfillment of this tabernacle picture. In his teaching that Aaron's white robe represents the covering of the Church, and that 

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Aaron's putting it off represents the Church passing out of the world, when considered with reference to Aaron's leading forth Azazel's goat while still clothed in sacrificial garments, he impliedly taught that while the Church would still be in the flesh, and after its last member had been offered to God by Jesus, the Great Company, as Azazel's antitypical Goat, would be dealt with. The Epiphany Truth reveals the fulfillment of this before our eyes. But our Pastor taught that all of these things would take place after the reaping—the Parousia—was over; hence would take place in the Epiphany. But to have been able from the Word to have forecast all these marvels implies that he was the steward who had charge of the storehouse to give the seasonal meat, i.e., that he was that Servant. He was God's eye, hand and mouth. 

His teachings on what would happen to the Great Company during the Epiphany confirms the thought that he was that Servant. He taught that the sins of Christendom would be confessed over them, that they would be driven out of the Holy as New Creatures into the Court, and that in their humanity they would be led out of the Court into the fit man's hands, taken to the wilderness by the latter and there let go, and then fall into Azazel's hands for buffeting experiences. These things are fulfilling toward the Truth section of Azazel's Goat, and part of them toward its nominal church section, now in the Epiphany. He further showed that, driven out of the Holy, as Levites they would not see clearly the truths seen in the Holy. This is also fulfilling now in the Epiphany; and these things are being made plain through the Epiphany Truth. Hence the Epiphany Truth, giving the proof of the truthfulness of his forecasts, proves that he was that Servant. He was God's eye, hand and mouth. 

In a less emphatic sense he forecast the Youthful Worthy movement; for he taught that consecrations without the Spirit-begettal would take place during the 

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ministry of the Great Company. He did not use the term, Youthful Worthies; but he did speak of those who are meant by that term. We see about us such a class now forming. The Epiphany Truth has brought out various details with reference to this class; and his teachings now passing into visual fulfillment in their development as a class, he must have been "that Servant" in giving us the forecast; for such a forecast implies that its maker was the one who had full charge of the storehouse—was that Servant. 

He likewise forecast that during the Time of Trouble, which he considered synonymous with the Epiphany, the Jews would in Palestine greatly increase in numbers, wealth, influence, possession of the land and development in national respects. This increase in these respects we now see going on before us, and they are additionally a mighty forecast of what will yet take place in the remaining time of the Epiphany. For him to have made such a forecast, which the Epiphany increasingly witnesses as fulfilling, proves that he had charge of the storehouse of Truth, and therefore functioned in this respect as that Servant. 

He likewise taught that during the Time of Trouble—the Epiphany—the conservative groups of Society would unite in defense of their order of affairs as against the radicals. This we see taking place on a world-wide scale. The governments are gathering together in leagues and alliances as never before. The churches are federating and uniting as never before. The capitalists are uniting as never before. Moreover, these three conservative groups are supporting one another; for they feel that their spirit and purposes are kindred, and will stand or fall together before the onslaughts of the radicals. On the other hand, he forecast that the radicals would get together, but in two groups: a less radical and a more radical group. This we see fulfilling in the less radical labor parties and in the more radical labor parties—antitypical Jehu and

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antitypical Hazael. Both of these groups are radical in the estimation of the conservatives. He taught that the less radical group will bring about the Revolution, and the more radical, the Anarchy. While we have not yet progressed to these stages, still in the formation of these groups, we see the seeds from which will spring the plants of Revolution and Anarchy. Thus in these respects we see during the Epiphany his forecasts fulfilling; and the Epiphany truths have simply elaborated his forecasts, and when fulfilled, have shown how they came to pass. His forecasts as to Epiphany happenings, clarified by the Epiphany Truth so far as they have been due to be fulfilled, are in the light of the Epiphany truths proofs that he was that Servant. 

From a second standpoint, our Pastor's relations to the Epiphany truths prove that he was that Servant, i.e., the fact that his teachings have been foundational to the Epiphany truths. He was not only privileged to build the entire structure of the Parousia Truth, but he was also privileged to do the excavation work for the Epiphany Truth and lay its foundations, that upon these foundations the Epiphany truths, not clearly seen, or not seen at all in his time, could be substantially built. These foundations are certain matters pertaining to the Little Flock, the Great Company, the Youthful Worthies, the tentatively justified, the Jews, the conservatives and the radicals. Under the preceding part of our first proof we called attention to these things as forecasts. Here we call attention to them as foundations of the Epiphany Truth; for the Epiphany Truth is built foursquare upon what he taught us with reference to these classes, not only in certain Parousia aspects, but also in certain Epiphany aspects. Built upon this foundation, the Epiphany Truth, with all its strength to establish Truth and refute error, has stood firm and unbreakable amid attacks, and crushing to error when attacking the latter. To have laid a foundation so substantial that it admits of such a weighty 

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and imperishable superstructure, is a strong evidence of the fact that he was that Servant. 

Another aspect of his teachings as to certain Epiphany truths and relations that proves that he is that Servant, is the fact that his teachings cannot in the Epiphany be repudiated or be supplanted by other teachings, without manifesting the perpetrators of such things as Great Company members. This, of course, proves that he in, a most particular sense, represented God as a mouthpiece, and that, therefore, to repudiate his teachings or to put others in their place is equivalent to repudiating God's teachings, or to put others in their place. Many of those who once held his teachings and who regarded him as that Servant, have presumed to repudiate his teachings, or to put others in their place; but this has always resulted in God's repudiating them as Little Flock members and manifesting them as Great Company members. Why should this be only in the case of his teachings and not in the case of those of others before the Epiphany? Can it be explained on any other ground than that he was God's special mouthpiece and that, therefore, his teachings are God's teachings, and that, therefore, to rebel against them is to rebel against God (Ps. 107:10, 11)? This is the only ground on which such a course on God's part could be explained, and, therefore, we present it as an Epiphany-Truth proof that our Pastor was that Servant. 

So far we have shown how the Epiphany and the Epiphany truths witness to our Pastor's being that Servant. Now we briefly show how the Epiphany work proves the same thing. The Lord gave, through him, the methods and arrangements according to which the Epiphany work of the Levites was to be done. This is especially true with respect to the Levitical work that is to be done by corporations. This being true, we should expect the Divine blessing to rest upon their work to the extent that in a proper spirit they do it 

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according to these arrangements and methods. We should also expect the Divine disapproval to rest upon their work to the extent that they neglect, ignore, pervert or set aside these arrangements and methods, or substitute others in their stead. All would grant the reasonableness of these two things, if they accept the thought that God gave these methods and arrangements through him. One would also grant that the same would be the case if Little Flock members should observe or neglect, ignore, pervert or set aside the arrangements and methods that God gave through him for its work, or substitute others in their stead. What do we find actually to be the case? Those Little Flock and Great Company members who regard these methods and arrangements in their work are blessed therein. Those Little Flock members who ignore, neglect, pervert or set aside these methods and arrangements, or substitute others in their stead, are dropped out of the Little Flock as manifested Levites; and those Levites who ignore, neglect, pervert or set aside the methods and arrangements for Levite work, or substitute others in their stead, make failures of their efforts and receive priestly opposition, fit-man experiences and Azazelian buffeting. What does this prove? It undoubtedly proves that God sanctions the pertinent methods and arrangements given through our Pastor, as Divinely obligatory; and this proves that our Pastor acted as that Servant in giving them—that his office as the ruler over the household (one of the two functions of that Servant's office) is recognized, sanctioned and vindicated by God. 

The above considerations are Epiphany-Truth proofs that our Pastor was that Servant, and as such we should heartily recognize, accept and pertinently subject ourselves to him in the Lord. We believe that we can best do this by faithfully studying, spreading and practicing his teachings. This should be done at all times. But in harmony with a custom of several years' 

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standing among Epiphany-enlightened saints, we believe that especially, but, of course, not exclusively, the period covered by the date of his final leaving of Bethel and the date of burial, Oct. 16-Nov. 7, might well be taken for the spread of his teachings along the lines of Gideon's Second Battle. We desire to encourage the dear ones to this end. We also think that it will prove helpful to us better to study, spread and practice his teaching, if we annually celebrate with a fitting service in our ecclesias and, where there are no ecclesias, in private, the date of his passing beyond the vail—Oct. 31. Let us, beloved, do these things not as worshipers of messengers, but as children of our Father, who has so greatly used and honored that Servant, and that, among other things, so greatly to our blessing. And may God bless us therein and bless the memory of our beloved Pastor—that faithful and wise Servant! 

Not seldom we have been asked to publish our Pastor's last will and testament. These requests have raised the question in our mind as to the advisability of publishing this will. Appropriate does it seem to us so to do. Therefore we hereunder give it, and trust that its re-reading will prove instructive and edifying to all of our dear readers. We would also suggest that it be read as a part of the program of some of our Pastor's memorial celebrations. 

Having at various times during past years donated to the Watch Tower Bible and Tract Society all of my personal possessions except a small personal bank account of approximately two hundred dollars, in the Exchange National Bank of Pittsburgh, which will properly be paid over to my wife, if she survives me, I have merely love and Christian good wishes to leave to all of the dear members of the Bible House Family—and all other dear colaborers in the harvest work—yea, for all of the household of faith in every place who call upon the name of the Lord Jesus as their Redeemer.

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However, in view of the fact that in donating the journal, Zion's Watch Tower, the Old Theology Quarterly and the copyrights of the Millennial Dawn Scripture Studies Books and various other booklets, hymn books, etc., to the Watch Tower Bible and Tract Society, I did so with the explicit understanding that I should have full control of all the interests of these publications during my life time, and that after my decease they should be conducted according to my wishes. I now herewith set forth the said wishes—my will respecting the same—as follows: 

I direct that the entire editorial charge of Zion's Watch Tower shall be in the hands of a committee of five brethren, whom I exhort to great carefulness and fidelity to the Truth. All articles appearing in the columns of Zion's Watch Tower shall have the unqualified approval of at least three of the committee of five, and I urge that if any matter approved by three be known or supposed to be contrary to the views of one or both of the other members of the committee, such articles shall be held over for thought, prayer and discussion for three months before being published—that so far as possible the unity of the faith and the bonds of peace may be maintained in the Editorial management of the journal. 

The names of the Editorial Committee (with such changes as may from time to time occur) shall all be published in each number of the journal—but it shall not in any manner be indicated by whom the various articles appearing in the journal are written. It will be sufficient that the fact be recognized that the articles are approved by the majority of the committee. 

As the Society is already pledged to me that it will publish no other periodicals, it shall also be required that the Editorial Committee shall write for or be connected with no other publications in any manner or degree. My object in these requirements is to safeguard the committee and the journal from any spirit of ambition 

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or pride or headship, and that the Truth may be recognized and appreciated for its own worth, and that the Lord may more particularly be recognized as the Head of the Church and the fountain of Truth. 

Copies of my Sunday discourses published in the daily newspapers covering a period of several years have been preserved and may be used as editorial matter for The Watch Tower or not, as the committee may think best, but my name shall not be attached nor any indication whatever given respecting the authorship. 

Those named below as members of the Editorial Committee (subject to their acceptance) are supposed by me to be thoroughly loyal to the doctrines of the Scriptures—especially so to the doctrine of the Ransom—that there is no acceptance with God and no salvation to eternal life except through faith in Christ and obedience to His Word and its Spirit. If any of the designated ones shall at any time find themselves out of harmony with this provision they will be violating their consciences and hence committing sin, if they continue to remain members of this Editorial Committee—knowing that so to do would be contrary to the spirit and intention of this provision. 

The Editorial Committee is self-perpetuating, in that should one of these members die or resign, it will be the duty of the remainder to elect his successor, that the journal may never have an issue without a full Editorial Committee of five. I enjoin upon the committee named great caution in respect to the election of others to their number—that purity of life, clearness in the Truth, zeal for God, love for the brethren and faithfulness to the Redeemer shall be prominent characteristics of the one elected. In addition to the five named for the committee I have named five others from whom I prefer that selection should be made for any vacancies in the Editorial Committee, before going outside for a general selection—unless in the interim

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between the making of this Will and the time of my death, something should occur which would seem to indicate these as less desirable or others more desirable for filling the vacancies mentioned. The names of the Editorial Committee are as follows: 

William E. Page, 

William E. Van Amburgh, 

Henry Clay Rockwell, 

E.W. Brenneisen, 

F.H. Robison. 

The names of the five whom I suggest as possibly amongst the most suitable from which to fill vacancies in the Editorial Committee are as follows: A.E. Burgess, Robert Hirsh, Isaac Hoskins, Geo. H. Fisher (Scranton), J.F. Rutherford, Dr. John Edgar. 

The following announcement shall appear in each issue of The Watch Tower, followed by the names of the Editorial Committee: 

This journal is published under the supervision of an Editorial Committee, at least three of whom must have read and have approved as Truth each and every article appearing in these columns. The names of the Committee now serving are: (names to follow). 

As for compensation, I think it wise to maintain the Society's course of the past in respect to salaries—that none be paid; that merely reasonable expenses be allowed to those who serve the Society or its work in any manner. In harmony with the course of the Society, I suggest that the provision for the Editorial Committee, or the three that shall be actively engaged, shall consist of not more than a provision for their food and shelter and ten dollars per month, with such a moderate allowance for wife or children or others dependent upon them for support as the Society's Board of Directors shall consider proper, just, reasonable—that no provision be made for the laying up of money. I desire that the Old Theology Quarterly continue 

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to appear as at present, so far as the opportunities for distribution and the laws of the land will permit, and that its issues shall consist of reprints from the old issues of The Watch Tower or extracts from my discourses, but that no name shall appear in connection with the matter unless the same is required by law. 

It is my wish that the same rules apply to the German, the French, the Italian, the Danish and the Swedish or any other foreign publications controlled or supported by the Watch Tower Bible and Tract Society. 

I will that a copy of this paper be sent to each one whose name has appeared above as of the Editorial Committee or the list from whom others of that committee may be chosen to fill vacancies and also to each member of the Board of Directors of the Watch Tower Bible and Tract Society. This shall be done immediately on my death being reported, so that within a week, if possible, the persons named as of the Editorial Committee may be heard from, their communications being addressed to the Vice-President of the Watch Tower Bible and Tract Society—whoever may be holding that office at that time. The answers of those appointed shall be to the point, indicating their acceptance or rejection of the provisions and terms specified. A reasonable time shall be allowed for any one mentioned who may be absent from the city or from the country. Meantime, the remainder of the committee of at least three shall proceed to act in their capacity as editors. It shall be the duty of the officers of the Society to provide the necessary arrangements for these members of the Editorial Committee and to assist them in their duties in every possible manner, in compliance with the engagements made with me bearing on this matter. 

I have already donated to the Watch Tower Bible and Tract Society all my voting shares therein, putting the same in the hands of five Trustees, as follows: Sr.

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E. Louise Hamilton, Sr. Almeta M. Nation Robison, Sr. J. G. Herr, Sr. C. Tomlins, Sr. Alice G. James. 

These Trustees shall serve for life. In event of deaths or resignations successors shall be chosen by the Watch Tower Society Directors and Editorial Committee and the remaining Trustees after prayer for Divine guidance. 

I now provide for the impeachment and dismissal from the Editorial Committee of any member thereof found to be unworthy the position by reason of either doctrinal or moral laches, as follows: 

At least three of the Board must unite in bringing the impeachment charges, and the Board of Judgment in the matter shall consist of the Watch Tower Bible and Tract Society's trustees and the five trustees controlling my voting shares and the Editorial Committee, excepting the accused. Of these sixteen members at least thirteen must favor the impeachment and dismissal in order to effect the same. 

I desire to be buried in the plot of ground owned by our Society, in the Rosemont United Cemetery, and all the details of arrangements respecting the funeral service I leave in the care of my sister, Mrs. M. M. Land, and her daughters, Alice and May, or such of them as may survive me, with the assistance and advice and co-operation of the brethren, as they may request the same. Instead of an ordinary funeral discourse, I request that they arrange to have a number of the brethren, accustomed to public speaking, make a few remarks each, that the service be very simple and inexpensive and that it be conducted in the Bible House Chapel or any other place that may be considered equally appropriate or more so. 

To the dear "Bethel" family, collectively and individually, I leave my best wishes, in hoping for them of the Lord His blessing, which maketh rich and addeth no sorrow. The same I extend in a still broader sweep to all the family of the Lord in every place— 

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especially to those rejoicing in the Harvest Truth. I entreat you all that you continue to progress and to grow in grace, in knowledge, and, above all, in love, the great fruit of the Spirit in its various diversified forms. I exhort to meekness, not only with the world, but with one another; to patience with one another and with all men, to gentleness with all, to brotherly kindness, to godliness, to purity. I remind you that all these things are necessary for us, necessary that we may attain the promised Kingdom, and that the Apostle has assured us that if we do these things we shall never fail, but that "so an entrance shall be ministered unto us abundantly into the everlasting Kingdom of our Lord and Savior Jesus Christ." 

It is my wish that this, my last Will and Testament, be published in the issue of The Watch Tower following my death. 

My hope for myself, as for all the dear Israel of God, is that soon we shall meet to part no more, in the First Resurrection, in the Master's presence, where there is fullness of joy forevermore. We shall be satisfied when we awake in His likeness— 

"Changed from glory unto glory." 

[Signed] CHARLES TAZE RUSSELL. 

Published and declared in the presence of the Witnesses whose names are attached: 

Mae F. Land, 

M. Almeta Nation, 

Laura M. Whitehouse. 

Done at Allegheny, Pa., June twenty-nine, nineteen hundred and seven.