The Watchtower, December 1, 1884

VOL. VI. PITTSBURGH, PA., DECEMBER, 1884. NO. 4.

ZION'S

Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED MONTHLY.

C. T. RUSSELL, Editor and Publisher.

BUSINESS OFFICE:

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

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

WALL CHARTS.--We still have some of these on hand, FREE for all who will pay the Express charges on them. See description in August issue.

NOTE the removal of our business office to No. 40 FEDERAL ST., ALLEGHENY, PA. There, we will be pleased to receive a visit from any of you, when in the city.

VIEW FROM THE TOWER.

It is a common proverb, and one very generally acted upon to-day, that, "In union there is strength." Both the Church and the world accept the maxim as correct; hence we find men binding themselves together in various unions, both social and religious.

From some standpoints the idea certainly is correct. How could labor resist the encroachments of capital, or capital protect its interests, without their respective unions? How else could Free Masonry and similar institutions have gained present power and influence? How could kingdoms maintain their authority and dominion? How could the churches, both Papal and Protestant, have gained or retained their mighty power, influence and authority, had they not each fortified themselves by a union of hands?

Looking out upon these great civil, social, and religious organizations, all must acknowledge that through their respective unions great strength has been secured. And the strength of each great party has helped to keep the other at bay. In other words, one uplifted arm of flesh has served to protect itself against another arm of flesh, as well as to exchange blows in the struggle for existence. And so the world to-day which has been banding its forces for centuries, and with increased energy during the last century, stands organized in companies of millions on opposite sides of almost every question of general interest.

And what does it mean? Where shall it end? When each great band having united its forces, feeling sure that in its union there would be strength, now turns to look upon the equivalent strength of its opponent, the outlook is truly appalling from every standpoint, and men begin to fear if after all, these unions have given them sufficient strength to withstand the approaching conflict, now so manifest to every reasoning mind.

While we have remarked the expressions and indications of fearful apprehension on the part of the great civil organizations, we also note the same indications on the part of prominent exponents of the great religious systems. While each secretly trembles for its own safety, yet outwardly boasts of its security, they note and delight to point out the elements of disintegration at work in each other.

As evidence of this we quote the following from The Catholic of Nov. 15th:

"PAN-PRESBYTERIAN AND OTHER PROTESTANT COUNCILS.

"With Dr. McCosh, of Princeton, we believe, originated the idea of a Pan-Presbyterian Council. The Church of England people went through the form of holding a Pan-Angelical Convocation some few years ago in London. The Methodists at once followed the example set them by their Episcopalian friends, and attempted to gather together the representatives of Methodism from every land where 'the gospel,' as expounded by Wesley and his followers, had been preached, into a Pan-Methodist Conference. This Pan-Methodist Council was to be a wonderful affair; Methodism was a young, growing and intensely active religious organization; it reckoned its followers by the tens of thousands; it had made serious inroads, both in England and the United States, upon the older and established forms of Protestantism; hence, much was expected from the Pan-Methodist Conference that assembled in London a few years since. But it was the old story of Protestantism re-told. Instead of union and harmony prevailing in the councils of the Methodist body, there was a singular revelation of the lack of both those qualities so essential to the welfare and stability of the organization. There was no authoritive declaration on those important subjects of doctrine and polity which had split Methodism into different and contending sects. In a word, the Pan-Methodist Conference, like the Pan-Anglican Convocations, was a signal failure. It did not impress anyone, it may be questioned if it did Methodists themselves, with the notion that the Wesleyan system was an improvement upon those forms of Protestant belief which it had supplanted in many quarters.

"The idea of a Pan-Presbyterian Council was next taken up at the instigation of the President of Princeton, the able and learned Dr. McCosh. No sooner was the proposition put forward of holding a Pan-Presbyterian meeting, than it was hailed with a "remarkable unanimity and with almost universal interest and joy" by the Calvanistic Churches. What a pleasing spectacle it would be to see the divided followers of Calvin and Knox coming together and holding mutual intercourse and counsel upon their common standards of faith! Outsiders might be somewhat skeptical as to the possibility of a Pan-Presbyterian Council, but a supreme effort should be made, through the leaders of that body, to convince the world of the 'real and effective oneness' of Presbyterians throughout the world.

"Accordingly a call was issued. And the first Pan-Presbyterian meeting was held in Edinburgh in July, 1877; a second in Philadelphia, September, 1880; and the third, and quite likely the last, was opened in the city of Belfast, Ireland, on the 2nd of July past. We have been reading lately some very unfavorable criticisms of this Belfast Pan-Presbyterian Council made by Presbyterians themselves. A paper was read before the United Presbyterian Ministerial Association of Philadelphia on the Belfast meeting by the Rev. Mr. Dales, from which we make some extracts.

"The Rev. Dr. Dales writes:

"'In looking, however, at the late meeting as we may now after the pleasurable excitements and varied entertaining, social and other interesting things connected with it are over, some matters may be noted which may be considered as grounds of apprehension in regard to it and the whole system of Councils as this one and its predecessors generally have been conducted--and apprehension as to whether any real and lasting good may be expected to flow from them--and apprehension also as to the desirableness, or possibly even the propriety, of their being continued.

"'The freedom and boldness with which, as at the meeting in Philadelphia and possibly in Belfast, speculative views at least were advanced to inspiration, the claims or pretensions of science, ritualism and other topics, and which could not be antagonized or properly controverted at the time or in the place, lest there might be developed some unseemly scene of difference, and, what the outside world might say, of strife among brethren of the same name. Thus more or less of serious error might go uncorrected and unrebuked.'

"Just so. There are most serious grounds of apprehension in the Presbyterian case, as well as in the Anglican and Methodist instances, of any "real and lasting good" likely to flow from such meetings. The elements are too discordant to be harmonized. And this critic goes on to say that 'there has been an unsatisfactory, and perhaps ominous, indefiniteness and uncertainty in those councils from the beginning.'"

From all this we gather that Presbyterians themselves do not believe in the utility or advantages to be derived from the holding of Pan-Presbyterian Councils; that the experiment is a dismal failure; and this for the simple reason: that "unless the Lord build the house, the labor of the builders is in vain." The Protestant fabric the Heavenly Builder certainly did not contemplate when he laid the foundations of the Christian Church."

Thus the "Mother Church" points out to her wayward daughters the error of their course in following the principle for which they parted company with her, viz.: the right of private judgment in the interpretation of the Scriptures.

And in their confusion they are beginning to heed her counsel, and by degrees are looking for the old paths-- not the old paths marked by the steppings of Jesus and the Apostles, but for the paths of the great apostate church of Rome.

As evidence of this, mark the spirit of intolerance which increasingly prevails throughout Protestantism: the authority with which they attempt now to silence private judgment, for which right they once contended; the emphasis with which they command their people to "stop thinking and go to work;" the effort to bind the people by fear, and to lead them to render undue reverence to men of like passions and frailties, who have assumed the right to lord it over God's heritage; and the indulgence they offer to men of the world who will advance their financial interests. Like Catholicism, they point to their age, their established clergy, trained and educated for their service, and their dignified presumption, as evidence of their divine authority.

In keeping with this growing disposition to admire and imitate the "Mother Church," was the proposition entertained in the "Protestant Episcopal Congress" recently held in Detroit, Mich., to establish Auricular Confession.

We append the following from the Detroit Evening News, showing the favor with which the motion was received and entertained:

"It must have been a little startling to the majority of Protestants hereabouts, to discover the almost unanimity with which the clergy of the Episcopal Church Congress favored Auricular Confession. Indeed, almost the only arguments urged against it were those of expediency and practicability. Its philosophical

basis was heartily approved, and its scriptural authority conceded. The Latin clergy themselves could hardly have spoken more eloquently of the benefits of the practice than did the reverend gentlemen who appeared as its advocates in the Episcopal Congress."

These and similar indications, manifest to every thoughtful mind, show the tendency of human schemes. Men were beginning to think they had built the tower of Babylon high enough to reach unto heaven, but, lo! the confusion of tongues! the discord among the builders! they cannot understand each other, and the various sections of the vast condemned structure are disintegrating, settling, falling. As an evidence that this is beginning to be realized, we quote the following from the Chicago Express which is part of an article written by Bishop Foster, of the Methodist Church. While traveling in Europe, he took occasion to speak of those forms of worship there which are supported by law, and the acts that led to such a state of things. He says:--

"That there is but little real, vital, personal religion in these lands, is among the most patent facts....I know of nothing more sad than the religious condition of Europe, and the saddest part of it is, that it is chargeable to the Church itself, and therefore the more hopeless. If something is not speedily done, the so-called Christian Church will drive Christianity from these ancient lands, if not from the whole world."

In speaking of the primary causes which led to this state of things, he says:--

"Did Constantine make the Roman mind Christian by abolishing paganism, and proclaiming the religion of the cross in its stead? and did creating the constituted Roman nation into a church, make the nation a Christian church? or did he not rather paganize Christianity?"

Speaking still further of the present state of things, he says:--

"By a false theory, the Church has been taken from the people, and converted into a priestly and political machine, and has ceased to be a Church of Christ, as much as the papal machine at Rome. ...This condition of things is the sad inheritance of the union of Church and State."

The editor of the Express in calling attention to the statements of the Bishop, says:--

"The Church in America has also very largely become a political machine, and has been used as a means of raising a campaign fund to retain and maintain the party in power, and return men to office, who have betrayed the people, and

sold them to the giant corporations of the land....How long, we would ask of Bishop Foster, does he imagine it will be before the Church in America, like the Church of Europe, will be forced to seek an alliance with the State in order to sustain itself, because of the indifference of the people, who perceive its iniquitous practices, and scoff at its pretended Christianity? Already a union of the two is a thing openly spoken of as desirable.

"We have before us at this moment a religious journal, the Sabbath Sentinel, which in its leading editorial warns the Church against the tendency. The rich men within the Church, who have taken shelter there against public condemnation of their crimes of extortion, are ready at any time for the union--more than ready. They would do with their taxes to the Church as they have done with their taxes to the State: frame the laws in such a way that the poor shall be forced to pay for them. Every one of the causes which produced the union of Church and State in Europe, exists either in full bloom or in embryo in this country; and here, as there, 'if something is not speedily done, the so-called Christian Church will drive Christianity from the land.' Again we say, with the Bishop, 'Let the Church of God come out from the world; let it be made of followers and disciples of Christ; let it represent righteousness and truth; let it cut loose from false and entangling alliances; let its priests be clothed with salvation, and its citizens be a holy communion; let it demonstrate its divine lineage,--let this be the watch-cry of Zion, and then it will be a power in the earth, and will silence the taunt of its enemies.'"

What then shall we conclude? Is there to be no union among Christians --shall brother forever stand divided against brother? Shall truth forever be so vaguely comprehended that God's children may not have full confidence in it? Is there no common bond of union?

Yes, assuredly there is a common bond of union--the spirit of truth promised --which is able, through the exercise of our free unbiased judgment in the study of God's word, to lead us into all truth, in its due season. And all thus led are united to each other and to Christ, the great invisible head of the church. And in that union there is strength, which no opposing forces can withstand, and before which all must fall.

Therefore, you who thus stand united to Christ, though you may stand alone among men, be of good cheer, contend nobly for the faith once delivered to the saints, though alone you contend against a host. Greater is he that is for us than all they that be against us. Babylon's massive walls shall crumble into dust, but the mountain (kingdom) of the Lord's house shall be established. `Isa. 2:2`.

As an example of a strong church system or union, Papacy is head and shoulders above all others. Her principle of teaching the infallibility of decrees of Popes and Bishops, and the utter ignorance of truth and subservience in all others, is the tried and most approved method of having union in error. Because of this, Papacy will probably survive the shock of the coming storm longer than any other section of Babylon. For the same reason limited monarchies will probably fall sooner than absolute monarchies in the same conflict between truth and error. Yet truth is mighty and shall prevail.

That union only will be lasting, which is based upon the liberties and restraints provided in the Word of God, and which recognizes it as the only infallible teaching.

EXTRACTS FROM INTERESTING LETTERS.

Wayne Co., Pa., Oct. 23d, 1884

MY DEAR BROTHER:--A copy of the WATCH TOWER of October, 1883, has just fallen into my hands. There are several articles in that issue of such a character that, should the tone of the paper for 1884 be similar, I want to take it and circulate it as far and wide as possible. I am Pastor of the Christian Church of this place. Our people are liberal in sentiment and love the Holy Scriptures. Hence any paper containing so much candid research and Biblical exegesis as the above mentioned number, will find willing readers.

Please send me a sample copy.

Fraternally yours, __________.

Ayrshire, N.B.

SIR:--In the goodness of God I have got a look at your pamphlet, "Why Evil was Permitted." I have been deeply interested in the subjects therein presented for some time. Please to favor me with a copy of ZION'S WATCH TOWER with the supplement already mentioned, and any others of a like description. Christians cannot but note to what an extent the power of God is being put forth in the calling of one here and another there. In striking contrast is the way in which the devil, knowing that his time is short, is using every effort in his power, and so the conflict is going on, while the so-called Church of God is sound asleep. Let us realize our position. By faith having received the blessed Christ and realizing the guiding and teaching of the Holy Ghost, may we grow in grace and in the love of God.

Yours, most respectfully, __________.

Bellaire, O., Nov. 23, 1884.

C. T. RUSSELL, Dear Sir:--In sending a little order to you, allow me to make an explanation of causes that led me to this course.

A few weeks ago, on a pleasant Sabbath afternoon, I went for the first time in my life across the Ohio river here, to Wheeling. While visiting churches and other places of interest, I passed, it seemed by chance, the State House, where Elder J. B. Adamson was preaching to a group on the pavement. I staid so long to hear him that I saw little more of the city that day. I heard the Bible explained--I heard him "vindicate the ways of God to man," as Pollock says. I got the little book, "Food," etc. I felt then, and more ever since, that that day was a great crisis in my life.

Mr. Adamson was in this town afterward, and I "heard him gladly." He came, at my earnest request, to my room, and talked to me of this mystery--now made clear. Besides, the little volume is satisfying my mind wonderfully.

Please read the enclosed card, and then address it so that it will reach Mr. Adamson, if you know where he is.

Truly yours, __________.

We give below the "card" referred to in the above.

Bellaire, O., Nov. 23, 1884.

J. B. ADAMSON:--Dear Sir:--I now send a few lines to tell you how fully I believe I have found the truth. I have not quite finished the little book "Food," and I have not read much of the paper yet, but everything is like the breaking of sunlight on a dark day. The darkest problems of my mind, that have confronted me for many years, are being clearly solved--so many of them. I tell my associates quietly but gladly, that I have found that for which I have longed. And I tell my near friends--the dear ones at a distance--that I have found peace with God. It was such a revelation to me: The Bible, the Saviour, the Church, and the world, all appear to me in such a different light from that in which I looked at them before. Yet truly my life's experiences have been preparing me for the immediate acceptance of these things. I feel that I have long known what self-denial is--indeed I have tried hard. Now though I feel how unworthy my powers of body and mind, are, I consecrate them to God. I am so anxious to attain to the highest and feel sorry to think of failing in that. How glad I am that my feet were led that day, past the Wheeling State House. May God bless you and your companion in your work--Mrs. A.

Yours in faith, __________.

The brother need not conclude that he is too late to attain to the "High Calling." Thousands of God's children have given themselves to the Lord long ago, who are now being led to more fully realize the full import of their covenant. They have learned and practiced self-denial, self-sacrifice, and are now being quickened by the truth to renewed energy in sacrifice and devotedness to God. And it is the privilege of all such to so run to obtain. How many sincere hearts have in solemn song or words or prayer declared to God--

"My all is on the altar."

"And the Lord hearkened and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And (unless they should forsake or despise their covenant `John 8:31`) they shall be mine saith the Lord of hosts, in that day when I make up My jewels." `Mal. 3:16,17`. None of us understood fully the extent of our sacrifice when first we made it. Each added day brings its opportunities for sacrifice, and God's word is now making clear to inquiring minds that it must be even unto death; and as we daily realize the death struggles of the old nature, glorious visions of the new burst upon our spiritual visions through the precious word. And thus we are impelled and helped in the way of sacrifice--even unto death.

Let all who see these incentives therefore be earnest in their efforts to make them known to other consecrated saints, that they too may be likewise inspired to make their calling and election sure.

Cheshire Co., N.H.

DEAR BRO. RUSSELL:--My wife has been receiving THE WATCH TOWER for several years past, and I have occasionally read an article in them without awakening any particular interest in my mind until about two months ago. Then my attention was especially called to them, and since that time I have read them eagerly and with very great delight.

I have read, also, "Food for Thinking Christians," "Tabernacle," etc., and find as a result quite a revolution wrought in my life and religious emotions.

I was in the Methodist ministry seven years previous to the last four years, and should probably be there now but for the different and changing views of my wife, as she has been a nominal (though not a real) Baptist till within a few years past, and now neither of us find a resting place in either of these or any of the other churches. We find ourselves in sympathy with the most of your writings, though I am unable, as yet, to measure fully up to some views you put forth. Nevertheless, the doctrines you hold wherein I cannot go with you do not concern particularly your main teachings, as I understand them.

My mind is in lively exercise just now as to what my work in the Master's vineyard shall be, and how it shall be done. That this "Plan of God" for the restoration of the race should be placed before those that are prepared to receive it, as also before the probably much larger company that would accept it if properly explained, I am fully convinced. But it is not so clear in my mind in what way this can be done with the best promise of success. "He that winneth souls is wise;" and this same wisdom is required in sowing the seed. Scarcely elsewhere than in the churches are there any prepared for such meat as this, and even there but few; and how even may they be best approached is a question.

I am inclined to start out to teach or in some way to proclaim this doctrine. My wife has been pondering this matter for several years, and is fully persuaded that it is the genuine teaching of Scripture. So she is ready to go out; but I am not so taught as to be confident of a qualification for the task.

In my ministry I professed and preached sanctification, but a little over two months ago I experienced an outpouring of the Spirit far surpassing anything I had previously known.

Then my wife, calling attention to the great consolation she had received from your writings, I began to see the harmony existing between your teachings and the Bible, and forthwith the wondrous wisdom and love of God became astonishingly grand and glorious beyond any former conception. "O that men would praise the Lord for his goodness, and for his wonderful works to the children of men." Your brother in Christ,

[We pray that the Lord may abundantly bless you and use you as a channel of blessing to others. We kindly refer you to some hints on preparation in our August issue.--ED.]

New York, Oct. 27, '84.

C. T. RUSSELL:--Dear Brother:-- You have been giving me considerable of your thought and time lately, and I appreciate this. Your last letter is very strong but perfectly clear to me, and accepted, as I know it is according to the spirit of scripture teaching.

Rejoice! I have entered into a new consecration. I have been drawing nearer to this for nearly four years, and had given up time that according to human foresight belonged to my business, and on which my future prosperity very much depends. I have long realized that nothing in the world is of much value to me and have truly realized all worldly employment or position or name as unworthy to be compared with the joy to be revealed to us through our Lord.

I am deeply impressed. I am a thinking man and from past experience (in my advancement toward full consecration) know the trials and sorrows that will encompass me, and no one with whom I am connected or personally acquainted to give sympathy--My family opposed. But these things do not hinder me. I have been led to look only unto the Lord God Almighty for guidance and sympathy and from thence it is unfailing.

I have given up my business--that is, I am where I am, it seems to me, by the will of the Lord, and I see no possibility of change that I could advantageously make at present, and I am convinced that when a change is to be made the Lord will give me a conviction of mind and opportunity to that effect. I have given up my family--that is they, as well as everything, stand second to the will of God and to his love.

As far as I know and can judge of my own heart or purpose or choice I believe that I truly desire to give my whole time and daily life to the Master--wholly for his service.

The impression on my mind is that he will give me a greater knowledge of his truth and then open a way for me to use it yet more fully. I really count my life as nothing if I may win Christ. My question or thought is not how to avoid trouble or pain, but "what is thy will O! God?"

I am yet lacking in many things, but the Lord will make me better and better acquainted with his truth and his will. It takes all my faith to keep me, but there is no wavering. I press forward.

Yours in fellowship and service,

DESCRIPTION OF JESUS.

The following epistle it is claimed was taken by Napoleon from the records of Rome, when he deprived that city of so many valuable manuscripts. It purports to have been written at the time and on the spot where Jesus commenced his ministry, by Publius Lentelus, governor of Judea, to the senate at Rome--Caesar, Emperor. It was the custom in those days for the governor to write home any event of importance transpiring during his term of office.

"Conscript Fathers:--There appeared, in these our days, a man named Jesus Christ, who is yet living among us, and, of the Gentiles, is accepted as a prophet of great truth; but his own disciples call him the son of God. He hath raised the dead, and cured all manner of diseases. He is a man of stature somewhat tall and comely; with a very ruddy countenance, such as the beholder may both love and fear. His hair is of the color of the filbert when fully ripe, plain to his ear, whence downward, it is of more oriental color, curling and waving on his shoulders. In the middle of his head there is a seam of long hair, after the manner of the Nazarites. His forehead is plain and delicate; his face, without spot or wrinkle, beautiful, with a comely red; his nose and mouth are exactly formed; his beard is the color of his hair, and thick; not of any length, but forked. In reproving he is terrible; in admonishing courteous; in speaking, very modest and wise; in proportion of body, well shaped. None have seen him laugh, many have seen him weep. A man for his surpassing beauty excelling the children of men."

The following poem is from a Bible standpoint, beautifully expressive of the prospects of the

GROANING CREATION.

BY J. G. WHITTIER.

"Across the sea I heard the groan

Of nations in the intervals

Of wind and wave. Their blood and bones

Cried out in torture, crushed by thrones,

And sucked by priestly cannibals.

I dreamed of freedom slowly gained

By martyr meekness, patience, faith,

And lo! an athlete grimly stained,

With corded muscles battle-strained

Shouting it from the fields of death.

I turn me, awe-struck, from the sight

Among the clamoring thousands mute.

I only know that God is right,

And that the children of the light

Shall tread the darkness under foot.

I know the pent fire heaves its crust,

That sultry skies the bolt will form

To smite them clear; that Nature must

The balance of her powers adjust,

Though with the earthquake and the storm.

God reigns, and let the earth rejoice!

I bow before His sterner plan.

Dumb are the organs of my choice;

He speaks in battle's stormy voice,

His praise is in the wrath of man.

Yet, surely as He lives, the day

Of peace He promised shall be ours,

To fold the flags of war, and lay

Its sword and spear to rust away,

And sow its ghastly fields with flowers."

SPIRITS IN PRISON.

N.B.--Before reading the following four articles the reader is requested to carefully re-examine an article in our issue of June last under the caption, "Sons of God and Daughters of Men."

"Christ also hath once suffered for sins, the just for the unjust, that he might bring US to God, being put to death in the flesh but quickened [in] spirit. By which also, [in addition to this work done for US] he went and preached unto the spirits in prison; which sometime were disobedient, when once the long-suffering of God waited in the days of Noah."--`1 Pet. 3:18-20`.

A satisfactory interpretation of this Scripture has long been sought, and but few have found a solution perfectly consistent and satisfying to themselves. Under the increasing light of the Lamp it is now becoming clear, to us at least.

The two views of the passage commonly held we shall state first, and then give our present views.

The most common view is, that during the time that Jesus was entombed he was off on a missionary tour preaching to the antediluvians. It is part of this view that the antediluvian sinners were suffering torture in a place they call hell.

If its advocates would consider it, they would find that their interpretation favors a view of future probation for the antediluvians, a thing which they strenuously oppose. For if Christ preached to them it must have been for some purpose, and surely it was not to merely mock and deride them; his preaching must have been a message of hope--a part of his blessed "good tidings of great joy." And if there is a future probation for the antediluvians, why may not our position be correct, that in Christ all the families of the earth shall be blessed?

This is the objection which consistency would urge against this view from the standpoint of those who hold it. But if we view it from the scriptural standpoint, and with the correct idea of death, we must reason that if Jesus was really dead during those three days, as the Apostles declare, then he could do no preaching, for "the dead know not anything," (`Eccl. 9:5`), and "there is no work, nor devices, nor knowledge, nor wisdom, in the grave." (`Eccl. 9:10`.) Secondly, if Jesus had been an exception to the rule and could have preached, the antediluvians could not have heard, for certainly they have no wisdom, nor knowledge, in the grave. Hence this view is found generally unsatisfactory and out of harmony with the Scriptures.

The second view, and the one which seemed most reasonable to us until recently, is to refer the preaching to that which Noah did under the direction of the Spirit of God to the antediluvians, who at this time are imprisoned in death. The objection to this view is that the preaching was not done to men, nor to the spirits of men, but to spirits, spiritual beings; and the preaching was not done by Noah, nor by the Spirit of God, but by the death and resurrection of Jesus.

As we at present see the subject, it seems very clear that the spirits are those spiritual beings whose disobedience took place during the days of Noah, and whom God therefore imprisoned or restrained in some of their former liberties and privileges; even "those angels who kept not their own principality, but left their own habitation [or normal condition] he has kept in perpetual chains, [restraints,] under thick darkness, for the judgment of the great day." `Jude 6`.--Diaglott.

This interpretation seems to meet all the circumstances of the case thus far. Now we inquire, In what way could Jesus preach to these during the time he was dead? We answer that it is not so stated. It was by the facts that he preached, as we sometimes say that "Actions speak louder than words." It was by his sufferings, death and resurrection that the preaching was done. Thus, as Jesus went from step to step in his work, his course was preaching a grand sermon to those angels who once had been placed in control of man, and had themselves fallen instead of lifting up mankind. In Jesus they saw exemplified obedience even unto death, and its reward--resurrection --to spiritual being of the DIVINE NATURE. Such was the great text, and the lesson from it is stated by the Apostle in `verse 22`, viz., that Jesus was now highly exalted and given a name [title] above every name was "gone into heaven, and is at the right hand of God [position of highest favor]; ANGELS and authorities and powers being made subject to him." They knew Jesus before he left the glory of the heavenly condition and became a man. They knew the object of his self-sacrifice as a man. They saw him obedient even unto death and then his high exaltation came as a reward (`Phil. 2:9`). They must have felt keenly their loss through disobedience, cut off from communion with God, restrained as unworthy of former liberty and communion with the purer minded of mankind, and their own future an unsolved mystery. We can but imagine that sorrow and chagrin filled their hearts as they contrasted their course of disobedience and its results with Jesus' obedient course and its majestically grand results. We can fancy them saying, Would that we had realized before as fully as we now do the wide contrast between the results of obedience and disobedience. Would that we might have another trial; with our increased knowledge our course would be very different.

A clear distinction should be borne in mind as between Satan and these angels. Satan evidently sinned against great light, so that infinite wisdom finds no place to do more for him. His was not a temptation to sin from bad example in others, as was the case with the "angels who sinned" in the days of Noah, being led into evil by their contact with fallen man, for Satan is the father of lies and was a sinner prior to man's fall, and was man's tempter. With reference to Satan nothing is stated in Scripture to indicate a future trial; but, to the contrary, it is expressly stated that he is to be "destroyed." `Heb. 2:14`; `Rom. 16:20`; `Rev. 20:10`.

Here we start the inquiry: Is it possible that there may be probation for these spirits in prison who were formerly disobedient in the days of Noah, led into sin through man's bad example? We

answer that God's loving care over and for man, while we were yet sinners, and his impartiality would lead us to hope that he might as well have some provision for the spirits imprisoned in death. Though because of the different penalties upon the two classes the means of recovery may not necessarily be the same in all particulars: for instance, these angels not being condemned to death need not to be redeemed from death.

If those angels which sinned are to have a future trial--during the Day or age of judgment [or trial], it follows that there is hope for them. If then under the able instruction and assistance of the glorified church they forsake sin and lay hold upon righteousness, they shall be accounted worthy of everlasting life and happiness.

If we find no Scripture statement contradictory of this--no statement telling of their destruction, may we not have hope for them and search for some Scripture statements favoring that hope?

We find but two statements apparently contradictory; the one is (`Mark 1:24`; `Luke 4:34`; `Matt. 8:29`), "Art thou come to destroy us before the time?" This shows us that these imprisoned spirits had in mind destruction or torment as their final doom, but it by no means proves that their suppositions were correct, no more than for some of the so-called Orthodox to believe that nine-tenths of humanity will be everlastingly tormented would be a proof of it. The fact is that we find Satan, the master teacher who has taught men to thus blaspheme God's character through misrepresentation of his plans, was the master and chief over these cast-down spirits, and evidently had misrepresented Jehovah's plans to the imprisoned spirits as he has to men. He is the father of lies.

The second text is (`Matt. 25:41`), "into everlasting fire, prepared for the devil and his angels." This cannot be used as an argument against a hope for a probation for the imprisoned spirits, for though by force of circumstances and restraint from any other service, they are now, Satan's angels or messengers or servants, yet they may not always be such, IF an opportunity were granted for them to return to God's service and be angels of God. The passage relates to the "lake of fire" or destruction into which at the close of the Millennial age all are to be cast, who are out of harmony with God. Satan will be of those cast into that everlasting destruction, and with him all who do unrighteousness or have pleasure therein --all of whom, spirits or men, are reckoned to be on his side, his angels or messengers--evil doers shall all be cut off from life. To cut off such, and such only, was God's plan from the beginning, for such only, destruction and cutting off from life forever was designed.

THE PROBATION OF ANGELS.

The preceding article naturally suggests the inquiry, Will those "spirits in prison," "those angels which kept not their first estate," and who received such a powerful lesson from the ministry death and resurrection of Jesus, ever have any opportunity to profit by the lesson? will they ever have a chance to repent of their sin, to leave Satan's service, and return to loyalty to God?

If at first we thought that the Scriptures were silent on the subject, we have found that to be a mistake, and when God speaks we may reasonably conclude that there is something profitable for us to learn. Hence let us give ear that we may learn whatever our Father deems expedient to communicate.

`Jude` informs us that those angels (`verse 6`) which "committed fornication and went after strange flesh" "also" "in like manner" to the Sodomites (`verse 7`), God is keeping under restraint, their (penalty or punishment) "unto the judgment of the great day." The great day is the Millennial Day and mankind is also waiting for this judgment [krisis-- trial]. Peter's testimony is in harmony `2 Pet. 2:4`. And Paul settles the matter that these fallen and now imprisoned spiritual beings will have a trial as well as mankind, under the reign of Christ-- the Church, the kingdom of God in exalted power. Speaking of the propriety of their deciding earthly difficulties, he says, "Do you not know that the saints shall judge the world?...Know ye not that we shall judge angels?" `1 Cor. 6:1-4`. The Greek word here rendered judge, is krino of the same root as krisis rendered judgment in `Jude 6` and signifies, to govern; to test; as to mete out to each individual blessings of stripes according to the merit of their course when brought fully into the light of truth, and under all the blessings of the reign of Christ. Hence it is thus seen that it will be a part of the work of the Christ to rule over and direct both human and angelic sinners, "to judge angels" and "to judge the world" of mankind--fallen men restrained unconscious in death, from which they have been redeemed, and fallen spirits restrained alive until this judgment or trial of the Great Millennial Day, when the saints under the headship of Jesus shall try their cause, giving everlasting life and favor to those who shall then prove themselves worthy of it, and everlasting destruction to those unworthy.

Besides we find frequent references to a work Christ is to do in subjecting heavenly or spiritual as well as human powers, when the church which is his body has been selected and the work of judging and blessing commences. For instance we read, `Eph. 1:10` "In the dispensation of the fullness of times, to re-establish [under God's dominion and law] all things in Christ [the disordered] things that are in heaven [spiritual] and on earth [human], in him."--Douay translation. Again, "In him it hath well pleased the Father that all fullness should dwell, and through him to reconcile all things unto himself, making peace by the blood of his cross, both as to the things on earth and the things in heaven." (earthly and spiritual transgressors.) `Col. 1:20`--Douay.

In `Eph. 3:8-10`, it is shown that the length and breath of God's redemptive plan has been hidden by God until the Gospel Age, when the Apostles were commissioned to declare to men, the conditions upon which they might become sharers with Jesus in the execution of Gods' loving plans, and that the intent is, ultimately to have all the heavenly or spiritual beings know, through the instrumentality of the Church, the boundless wealth that is in God's great gift-- His Son--and the different methods and steps his wisdom marked out for all his creatures. We quote the passage from the Diaglott translation:--

"To me, the very lowest of the saints, was this favor given--To announce among the nations the glad tidings--the BOUNDLESS WEALTH of the anointed one: even to enlighten all as to what is the [method of] administration [or operation] of that secret [plan] which has been concealed from the ages, by that God who created all things; in order that now [henceforth] may be made known to the governments and the authorities in the heavenlies, through [the instrumentality of] the congregation [church] the much-diversified wisdom of God, according to a plan of the ages," "which he purposed in Christ Jesus our Lord."

It would appear then, that God's bountiful plan and diversified wisdom, contains something of interest to the angels, and if of interest to any, of a special interest to those confined or restrained, and waiting a trial in the judgment of the great day. They see the saints and seek to look into things revealed by the spirit and Word to these, but in no other way can they learn of their future, or of what provision has been made for them in the boundless wealth and diversified wisdom of God, because it is to be "made known," "through the church."

These condemned angels have been learning much since the first text and sermon, (The lesson of Jesus' obedience and exaltation `1 Pet. 3:18-20` and `1 Tim. 3:16`) for we read that we are made a spectacle to the world--both to angels and to men." (`1 Cor. 4:9`--Diaglott.) The spectacle and lesson is both to men and angels for the reason that both men and angels will shortly be judged by the church and blessed by it, if found obedient and worthy of life. When the testimony in due time is given, all things, both in heaven (the spiritual condition) and on earth (the human) shall bow to Jehovah's anointed and confess him their Lord and Ruler and those who refuse his righteous authority shall be cut off as unworthy of life. `Isa. 45:23`; `Rom. 14:11`; `Matt. 25`; `Acts 3:33`.

The angels that sinned in the days of Noah have had a bitter experience since; no doubt death would have been preferable in many respects. Cut off from association with good angels and placed in the companionship of each other and Satan without God and having no hope they must have had a terrible experience, with sin's demoralizing effects, while they have witnessed in man its ultimate penalty--death. Surely many of them will be prepared for a return to their former estate and its privileges and blessings, on whatever terms a just God may prescribe.

We cannot forget too their respectful conduct toward Jesus and the Apostles, and the message they delivered; far more respectful indeed than that of the strictest sect of the Jewish church. While the latter scoffed and said, "Is not this Jesus the son of Joseph?" (`John 6:42`) The former exclaimed "Thou art the Son of God." `Mark 3:11`. While the former said thou hast a devil and art mad, the latter said, "I know thee who thou art, the HOLY ONE of God." `Mark 1:24`.

While they respected the true, they opposed the false saying to some who pretended to exercise power--"Jesus I know, and Paul I know, but who are ye? And the man in whom was the evil spirit was, leaped on them and overcame them." (`Acts 19:15`.)

The Jews and Gentiles beat and stoned the messengers of God when they came among them with the glad tidings of salvation, but some of these fallen angels seemed desirous of spreading the glad tidings. One followed the Apostles, saying: "These men are the servants of the most high God which show unto us the way of salvation." `Acts 16:17`.

THE BASIS OF THEIR HOPE.

But now comes an important question, Scripture shows us that our hope centres in the fact that a ransom price for our sins was given by Jesus, but what is the basis of the hope for these fallen angels? On what ground can they have a trial and hope of future everlasting life? Did Jesus die for them?

We answer that Jesus did not die for the angels--the ransom-sacrifice was human, a ransom for men. "Verily he took not on him the nature of angels," etc. (`Heb. 2:16`.) Furthermore they were not under condemnation of death, hence have never lost their life in any measure and would need no ransom from death, when they were not in, nor condemned to it. It was because DEATH had passed upon all men and they never could obtain life without, that Jesus' ransom was necessary in order that we might regain life. Those angels which kept not their first estate, were condemned, not to death, but to restraint and confinement, until a day of trial, when God will judge the world in righteousness by that man whom he hath ordained. (`Acts 17:31`.) They are therefore undergoing their penalty as truly as man is suffering his, though they be very different in kind--"according to the much diversified wisdom of God."

And yet they had a great interest in Jesus' work, for though they were not being redeemed or bought by the precious blood, as was man, yet it was this Jesus, the Redeemer of men, who on account of this work, would be accounted worthy of high exaltation to the divine nature, and given all power in heaven as well as in earth. In the exercise of which power in heaven (or among spiritual beings) they may hope for their day of trial to come, when they as well as men may be released from the dominion of Satan.

Again, if we have the correct view of the matter, that these angels cast down, had been tempted and seduced by evil in men, which had become very great (`Gen. 6:5`) then we see how the reconciliation accomplished by the blood of the cross would apply to and cancel all guilt, both direct and indirect, which resulted from the one man's disobedience. So that now, in the words of the Apostle, "It pleased the Father...having made peace [propitiation-satisfaction] by the blood of his cross, by him to reconcile all things unto himself, by him, whether things [out of harmony] in earth, or things in heaven." `Col. 1:20`.

GOD'S COMPREHENSIVE LAW.

God's wisdom, and love, and justice decide on what is best, and that decision is his will or law. But strictly speaking only so much of God's will as he expressed to his creatures is law to them. Hence while his laws never conflict, they may be more or less fully expressed on one occasion than on another.

All of God's intelligent creatures are under instruction, being taught those laws which his infinite love, wisdom and justice have enacted for the well-being of all. Though created perfect, each in his plane of being, yet they all lack that scope of knowledge and wisdom which belongs in full measure only to the divine nature of which they are but images. They all lacked experience, hence in giving them instruction in the wisdom and propriety of his laws, it has pleased Jehovah to make an illustration which would manifest and practically exemplify his own character and prove to his creatures the wisdom and righteousness of his laws.

It is evident that the spirit of his law is not to take advantage of some transgressive slip occasioned by lack of experience on the part of his creatures, but that he intends it to apply to the thoughts and intents of the hearts. That this is the real intent of God, we shall see illustrated by his dealings with those who have from lack of knowledge become sinners.

His law in full, as we now see it in the light of His Word, is, "The soul that sinneth, it shall die"; that no being shall be permitted to live, who, when fully informed of God's righteous will, and enabled to obey it, shall not conform thereto; that all such shall be cut off from life. But this is as it may be seen NOW; once it was not so clearly expressed, nor so clearly seen.

To exemplify this law fully, God caused man to be used as an illustration before the extreme penalty was placed upon the angels. So he placed upon him the full extreme penalty of his law--death, KNOWING that through inexperience he would violate that law and come under its penalty. But God purposed to make an illustration to all his creatures of the exceeding sinfulness of sin and the sure consequences, while at the same time his love and wisdom so marked out the plan, that man, the illustration, might not suffer loss, but be fully recovered from the penalty, and be himself blessed by being everlastingly guarded against sin by the lessons learned.

Nor should we forget that God's dealing with man was perfectly just. He had a perfect right to demand perfect obedience from a perfect creature, and the fact that he has not required it at first of the angels, was a FAVOR toward them, permitting them to acquire by observation of mankind, a knowledge of sin and its dire results, before being placed liable to its extreme penalty--death; even as toward man he has displayed his FAVOR also, though in a different manner, viz., through a ransom, and Saviour, and restitution, and future trial for life, more favorable than the first, because of the knowledge of sin and its effects, meanwhile acquired by experience. Let us briefly

VIEW THE EXHIBITION

of God's character as displayed in his dealing toward mankind whom he made a spectacle to angels. (`1 Cor. 4:9`.) In so doing, let us guard against the common error which judges of God's actions exactly as of our own. Let us remember that justice, love, wisdom, and power, as commonly displayed by the fallen race, in dealing with each other, and with their children, is far from being perfect, far from being what it was at first, the image of those qualities in Jehovah. In consequence of the fall these qualities are constantly at war with each other, in our experience; sometimes love has a victory over justice, and sometimes justice has the victory over love.

But with Jehovah there can be no conflict, and neither ever gains a victory or ascendancy over the other; both are perfect, and work only in perfect harmony.

Before man was created, the justice, wisdom, love, and power of God held conference on the subject, and devised the plan which has since been developing. The plan was suggested by wisdom and concurred in by the other qualities, the arrangement and execution of it being left in Wisdom's hands.

Wisdom designed to have the largest returns of experience and benefit to man, and the most valuable illustration of God's character to all his creatures, on every plane of being. Accordingly Wisdom said, Let the man come under the control of Justice, Love, and Power, separately, that the force and operation of each may be the more forcibly illustrated. Let Justice first have complete control, let the man be dealt with by the strict law, "Thou shalt not--" "In the day that thou dost...dying thou shalt die." And it was so.

Man inexperienced and unused to controlling his liberty, violated it and experienced the full weight of Justice, as Wisdom had foreseen.

The lesson under Justice has been long and severe, but the lesson must be thorough, so that it shall never need repeating. Men and angels must learn that Justice is relentless, irrevocable and unalterable. Then, too, before it could be realized that the remedy for man lay only in Jehovah and nowhere else, an opportunity was offered for the trial of other methods for his recovery. First, the angels were given rulership, (during the age before the flood), and made a miserable failure, for while man became more and more corrupt himself, his evil influence led to the fall of some of those who had attempted his assistance--"those angels which kept not their first estate."

With the Deluge that order of affairs passed away. Then, under the law, given to one selected nation, another and a different opportunity was offered, to prove to man that even if God should cancel all enmity, or resentment, and receive the world into covenant relations, yet they would require a Restorer so that they could continue in harmony with God, even after being brought back. Hence sacrifices and offerings for sin were instituted, and God treated that nation AS THOUGH original sin and guilt had been removed, and then placed them under law to prove to them their inability (as degenerate creatures) to keep his law without a restitution to perfection--his likeness.

Meanwhile Love stood ready to act at the moment Wisdom should give the word. It would have acted at once but for two reasons; First, it could not oppose or interfere with the action of Justice in condemning man and delivering him over for the execution of the prescribed penalty--death. Secondly, Love might have acknowledged Justice and approved its action by promptly providing a ransom [an equivalent price], but Wisdom objected and would not permit this course at that time, because it saw best to make the lesson complete and thorough.

Hence for over four thousand years Love was not permitted to act, and might only speak in shadowy sacrifices and ceremonies, and more or less obscure promises. But finally when the right time had come, "in due time," "in the fullness of time," Wisdom gave the word and Love began to act in man's relief. The first act was to produce a perfect and sinless man to be a suitable "ransom for all," and it must be one not under the Adamic curse, who would lay down his life for the race, and whose sacrifice would meet all the requirements of justice, and therefore be acceptable as a ransom and propitiation for our sins. And Love's great exhibition was seen in the gift of the grandest, and greatest, and first of all God's creation, who became a man to redeem men, and "they called his name Jesus" when he became a man.

Ah! says one who judges by his own habits and feelings, Now comes Love's victory over Justice. We shall see that God is more loving than severe. Not so, my brother; God is not more loving than severely just, he is perfect in both respects. It will be indeed a victory for Love, but not over Justice. It will be much grander than that. It will prove a victory for both Justice and Love; for it will be gained by Love's paying the price demanded by Justice--a RANSOM, "an equivalent price."

Thus did the love of God magnify the justice and law of God, and "make it honorable," by acknowledging its claims in the payment of the very penalty demanded --man's death (`Rom. 5:19`).

We need scarcely say, that the love of God so long veiled from sight, was manifested in the gift of his Son to be our Redeemer and Saviour. The record is: "Herein is love, not that we loved God, but that he loved us and sent his Son to be the propitiation [satisfaction or appeasement] for our sins." "IN THIS WAS MANIFESTED THE LOVE OF GOD toward us, because that God sent his only begotten Son into the world, that we might LIVE through him." (`1 Jno. 4:9,10`.)

When Love had RANSOMED man, and was ready to reveal itself by restoring mankind to perfection and harmony with God, Wisdom forbade it and declared that a further development of its plan would ultimately enhance Love's glory, and perfect the work: that an interlude must occur [the Gospel age] in which should be selected some from among the redeemed; some sharers in Christ's sufferings and reproach, who should be counted worthy to share his glory, and be his associates in the execution of LOVE'S TRIUMPH in "the restitution of all things spoken by the mouth of all the holy prophets."

Long and faithfully has Love labored, yet all her labor will yet be lost, unless in due time Wisdom shall commission POWER to do its part in the great plan.

Power thus far has done almost nothing directly in man's relief. Wisdom forbade it until its due time, hence we see it but feebly expressed save in the resurrection of our Lord and in the miracles, which but shadow forth its coming work.

Now we are living in the day when Power begins to act, not in opposition to Justice, but in harmony with Wisdom, Justice, and Love, in crushing out sin and evil, and in legally removing the penalty of sin and the dominion of evil, cancelled through the ransom paid by Jesus. Oh, blessed day! The Lamb that was slain and redeemed us by his blood is now invested with POWER to restore and bless all whom he bought, and he is now about to take unto himself his great power and shall reign until he hath put all enemies in subjection (`Rev. 20:6`; and `1 Cor. 15:25`).

"A thousand years earth's coming glory,

'Tis the glad time so long foretold,

'Tis the bright morn of Zion's glory

Prophets foresaw in times of old."

Thus God has chosen the plan which most fully and grandly exemplified his unalterable justice and exhibited the exceeding riches of his grace--his love; and in the restoration of man from destruction and death to life and perfection will God's power be illustrated far more forcibly than in man's creation. And as men and angels come to recognize the full fruition of God's plan in the ages to come will they not with one consent exclaim with our brother Paul, as he caught a glimpse of it: O the depths of the riches both of the WISDOM and knowledge of God! how unsearchable are his judgments and his ways past finding out! For who hath known the mind [plan] of the Lord? or who hath been his counsellor? ....Because out of him, and through him, and for him are all things. To him be the GLORY for ever." (`Rom. 11:34,36`.)

"THERE is a gift that is almost a blow, and there is a kind word that is munificence; so much is there in the way of doing things."

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