The Watchtower, December 1, 1887

VOL. IX. ALLEGHENY, PA., DECEMBER, 1887. NO. 4.

Zion's Watch Tower

AND

HERALD OF CHRIST'S PRESENCE.

PUBLISHED MONTHLY.

TOWER PUBLISHING COMPANY, PITTSBURGH, PA.

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

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

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NEW POSTAL RULINGS require that our lists shall be composed of bona fide [actual] subscribers. We are obliged to be more strict than formerly, and all who wish to continue receiving the TOWER must send at least a request for it. All too poor to pay 50 cts. will be paid for out of the Tract Fund, supplied by those more able.

OUT OF BABYLON.

Charles H. Spurgeon, the notable Baptist minister of London, has left Babylon; he has withdrawn from the Baptist Association and now stands a free man, untrammeled by human organizations, free to believe and to teach whatever he may find in God's Word, without either permission or hindrance from others.

We know not what has led Brother Spurgeon into this liberty wherewith Christ hath made us free. We know not how much truth he has imbibed, but feel sure that this indicates some increase of the knowledge of the truth; for it is written "Ye shall know the truth, and the truth shall make you free." Soon we doubt not the knowledge or truth which led Mr. Spurgeon to this step, will manifest itself in his preaching. May he, now that he is free, make rapid strides from grace to grace and from knowledge to knowledge.

This, which seems to us a grand step, of course seems correspondingly bad to others, and evil motives are attributed by those who worship sectarian organization rather than the great Head of the Church, and who obey men rather than God, and sectarian conferences, creeds, etc., rather than the Word of God. All sectarianism should fall, and each consecrated follower of Christ should be free to grow in grace, knowledge and love, and to co-operate with each other, not to bind one another's conscience but to assist each other in the study of the one guide and rule of faith and practice--the Bible.

To-day, then, Mr. Spurgeon stands with us, in and of no sect, responsible to no man nor set of men, but to God and his Word only. We welcome Brother Spurgeon to the ranks of the free. He now stands with us on the only proper platform for Christian union--Christ only and the liberty which he grants to each.

A MISSIONARY FREE.

A Brother who for years has been a missionary, a minister in the M.E. Church in Africa, writes that the truth has made him free, and ten of his congregation also. They are all subscribers to the TOWER. He has resigned the ministry of Methodism and is now preaching under the higher commission of Christ and the apostles, in the Bible. We sent on Thanksgiving day a box of fifty more Dawns, besides Concordance, Diaglott, etc. May his labors be greatly blessed of the Lord.

A BROTHER IN CHRIST HEARD FROM.

You will all be glad to know of the firmness and promptness of the Brother whose questions were answered in the October TOWER. The courage and success of one soldier of the cross, should and does encourage others. His brief letter, [which reminds us of Caesar's famous short letter, "veni vidi, vici," I came, I saw, I conquered] is as follows:--

Just a moment to say that I have written to my Rector at Janesville announcing the severing of my connection with the Church. It was a hard and painful step, and it seems as though everything opposes me in it--old relations and pleasant ones, my family and even my business seem to unite to keep me in Babylon. But the step has been taken, the letter is gone. Hastily, but very truly yours,

WM. M. WRIGHT.

A SISTER FREE WRITES:

DEAR BROTHER IN CHRIST:

I write to thank you for your published letter in answer to Mr. Wm. Wright's on "Coming out of Babylon." (I only commenced receiving the TOWER in July.) You will understand my interest when I tell you, that on the 26th day of September last, I asked that my name be taken from the Baptist Church list, because I realized that its teachings were not in harmony with the inspired Word, which I was led to study after afflictions came upon me and I was led to see that I could not in all good conscience stand before my Saviour and the church at the same time. It cost me something, for in its fold were some of my dearest earthly friends and it might mean a sacrifice of them; but I decided like Mary to choose the better part. I have seen so much that was ungodly passed by with a wink, that I came to feel like just Lot in Sodom, and I do rejoice that the Lord has led me out. I feel happy and contented with my name among the "little flock." I desire to use and be used for the honor and glory of the Master, and believe there is a work for me somewhere, in some humble way, and that I shall be and am now being fitted for it. Will you and Mrs. Russell pray specially for me? A humble servant,

JULIETTE CHURCHILL.

VIEW FROM THE TOWER.

ANARCHISM.

November witnessed at Chicago the execution of four avowed and defiant anarchists. There were found at their funeral thousands who considered them heroes and martyrs, who denounced their execution as "legalized but atrocious murder," and their conviction by all the courts as tyranny, as a victory of the ruling class over the laboring class, and swore over the graves of their adored comrades that they would yet "avenge this foul murder."

Even a lawyer, a man whom we might expect would appreciate law and order, was present at that funeral, and comforted the Godless company [for avowed anarchists are almost always avowed atheists] as follows, as reported in the Press dispatches:--

He told his hearers that they had come to do honor to the soldiers and martyrs to truth. They had lost their lives in her service and they were numbered with those that in all history had died for the same cause. They were kind hearted and tender, manly, noble men. They loved humanity. They worshiped God by striving their utmost to benefit their fellow men, and it was in this strife that they offered up their lives. They were not standing there by the bodies of felons. There was nothing disgraceful about their death. They died for liberty, for the sacred right of untrammeled speech, for humanity, and his hearers should be proud that they had been their friends.--Times, Nov. 14, 1887.

And other thousands actuated some by fear of the results of the already made threats of anarchists, and some by a conscientious timidity, begotten of a false idea of God's provisions for these men, --fearful of putting them into God's hands, fearful lest He would not give them "a just recompense" for their evil deeds, fearful that He would plunge them into everlasting torment,--signed lengthy petitions to the Governor of Illinois for the commutation of the death penalty.

Since this matter has excited such general attention, particularly since other similar cases will come forward again, and because the church should as far as possible hold correct ideas on this as well as other subjects, we rehearse the matter as it appears to our View in the TOWER.

The riot at the Chicago hay-market meeting May 4th, 1886, was precipitated by the throwing of a death-dealing bomb among the police, present upon the occasion to preserve peace and order. The murderers of those properly appointed representatives of the majority of Chicago's citizens, were sought, and though it could not be ascertained positively whose hands had lighted and thrown the bomb or by whom it and other similar bombs found were made, it was proved that it was thrown from the wagon in which the leaders of the meeting stood, and that the men convicted and hanged were those leaders, who for months previous, at meetings, and through circulars and papers, and at this very hay-market meeting, had urged their followers to acts of riot, violence and murder, had advocated the use of just such bombs, and had given in detail particulars as to how such could be made, and what would make them most deadly.

A brave court and jury impartially selected from among their neighbors (with great difficulty because of natural timidity inspired by loud threats, secretly uttered, that any man brave enough to stand up for the law and order and bring in a true verdict in accordance with the law and the facts, would be assassinated), after hearing all the evidence and all the arguments which the able counsel for the anarchists could present in their favor, brought in its sworn verdict, that according to their honest conviction, the law and evidence proved these men guilty of murder--of premeditated murder--and that the death penalty provided in the law, should be inflicted. Appeals to the Supreme Courts of the state, and of the United States, confirmed the truthfulness and righteousness of that verdict.

It is a credit to Chicago that her citizens refrained from lynching those enemies of her laws and liberties: that cool deliberation and true manliness prevailed, and that the condemned had every possible opportunity to be legally cleared. It is no less a credit to them that, after making the best laws they knew how to make for the government of such cases, and for the protection of the people against the devilish piracy of a comparatively small number of lawless, godless, heaven and earth defying enemies of all order, all peace and all righteousness, they had men of sufficient moral courage to execute those laws.

But we must say a word on behalf of members of the trades unions which took part in the funeral parade, and thereby gave their assent to the principles of anarchy and to the terrible lawless deeds for which those men suffered. They are duped by blatant leaders, whose specious arguments are as follows:--

These men are, say they, martyrs in a grand cause, the cause of liberty, free speech, and elevation of the laboring classes; it was not proved that any one of them threw the bomb; hence instead of regarding them as felons, convicts, murderers, every working man should recognize in them the champions of his rights, of which FREE SPEECH is chief.

They appeal to prejudice and seek to awaken spite and hatred of government by such words as the following, used by anarchists at the cemetery:"

"Ruling class over the laboring class."

There is a specious deception about all this, which some do not quickly detect. Take the last sentence. Which is the ruling class in this land of freedom, where the majority rules and the ballot-box determines who shall represent that majority in the execution of its own laws? Just so surely as the majority of the people in this land are laborers--some laboring with the

plow, some with the pick, some with machinery, and some with their pens, just so surely the working class is the ruling class, and the windy orator should have expressed himself rather that it was a victory of the practical working class over work-talkers who labor not at all, but seek to cover themselves with glory and pose as ultra freemen when in reality they are a small minority, who, conscious that they can never convince a majority of the people that anarchy [lawlessness and destruction] is better than thrift and true liberty (liberty to do right and to permit each other to do the same), seek to overturn the freedom of the land which welcomed them to enjoy the blessing of her blood-bought liberties, when they fled as convicts and outlaws from the lands that gave them birth.

As to freedom, can it not be carried too far? Did not these "martyrs for freedom" (?) carry it too far--farther than the working class, the ruling class, is prepared to permit? Freedom to murder whom you please, or to burn whose house you please, is too much freedom to grant to any one until we are sure that the grace of God has so thoroughly refined the heart that this freedom would never be used.

Freedom of speech should be permitted; it is one of the strong bulwarks of liberty, which every true man should love and appreciate. There should be full freedom to criticize public officers and laws, to show their injustice or inefficiency if it can be shown, and thus to move the majority, the ruling and working class, to effect any change which can be shown to be for the benefit of the majority. But no well balanced mind, properly informed of the institutions of this land, could possibly urge that it is a proper use of the word FREEDOM which would permit men in the name of the liberty, guaranteed to all under the Constitution, to set at nought the will of the majority and the laws they have made, and publicly threaten the life and property of the masses, and of their servants and representatives appointed to enforce those laws. The true meaning of freedom is untrammeled liberty to do anything that is right. Does any one claim that murder is right? Yes, anarchists claim that. They claim that by any means, and at any cost of life and happiness to others, their theories should be carried out. They know that they constitute a hopeless minority. They have no hope of ever convincing a majority that their theory is desirable: hence they argue We must use force--We must force the majority to obey the minority. And strangely enough they call that a battle for LIBERTY. Despotism, we should call it, the bondage of the majority, of nine-tenths of society, of the working class, to the vicious class, who could not if they would, rule as well as the better educated despotic classes of the old world.

As to the sentence of death executed upon these men, we believe that society (i.e. the majority) did perfectly right in putting out of their midst those misguided and injurious members, who even if they did not throw the bomb, were the real perpetrators of the crime, having undoubtedly incited others to do that which perhaps they themselves were too cowardly to do. If it could be shown conclusively that another threw the fatal bomb, we could not excuse them on any ground but cowardice. No pity for the fearless men who represented the people, nor pity for their wives and babes, hindered those anarchists from each throwing bombs by

the dozen; their words over and over again prove this; only their cowardice prevented. Nothing else hindered that we can think of. So then, if a poor ignorant deluded wretch could to-day be found whose ignorant mind and courage they had talked up to the point of action, we, and we believe the people (the ruling working class) would say, More guilty far and more worthy of death were the cowardly talkers than the duped one who obeyed them--their tool.

But, is society (the people) justified in taking the life of such enemies of its life and peace? We answer, yes; far more so than they generally think. In taking away the life of such as these, it merely hastens (for the good of the whole) the death penalty under which the whole world rests. [Only believers have even reckonedly escaped that condemnation which came upon all through Adam's disobedience.] Society does not do more than this; it has no right to torture him. Neither can it go beyond the present life to interfere in any degree with that future resurrection life, which our Lord's ransom has made secure to every man. These men who have so misused the present brief spark of life, were no doubt deluded egotists who vainly supposed they knew far better than the people what is advantageous and beneficial for all, and in the next age (the Millenium) when they get their share of the ransom which our Lord gave for all, they will be enabled to see clearly, under the Great Teacher's instructions, the ways of righteousness, wisdom and peace, and some of them we may hope will be converted by that knowledge into servants of God and supporters of divine law and order.

The Law of God given to Israel directed and commanded them to visit capital punishment in such serious cases. Some, however, will perhaps remark--The TOWER's teaching is that the Law was for the Jewish nation, and that we are under the law of love during the Gospel age. Very true, we answer, and in our reference to "society", "the people", "the masses", etc., we had no reference to the little minority, the virgin of Christ, the church, the sanctified in Christ Jesus. These are "not of the world." In our consideration of the world, the people, and what they are justified in doing, viz., making laws, electing executors of those laws, prosecuting wars in defence of liberties etc., trying and executing anarchists, and all such business, we exempt and except the church (real) entirely and always, as the Lord and the apostles did. As consecrated new creatures, representatives of Christ our Lord in the world, we have nothing to do with such things, but are to leave those things to the world, while we follow the Master and exemplify his teachings, which are totally unsuited to the world under the evil conditions of the present. And not the least embarrassing feature of our case is that we must be misunderstood by many of our neighbors, who know us not, even as they knew not our Master and his course.--`1 John 3:1`.

THE REAL DANGER.

"Pride goeth before destruction, and a haughty spirit before a fall."--`Prov. 16:18`.

The real danger to society at present is not from an uprising of a small handful of anarchists to overthrow law and order, but to the surprise of many let us say, the real danger now, is from friends of the law and order. The success of the law and its servants in properly and deliberately putting down these enemies of the law, will tend toward haughty austerity on the part of many, who feeling, that a large majority favor the law, will be less conciliatory in their dealing, less cautious and considerate of the feelings and equitable rights of others, and more disposed to invoke the arm of the law to their aid whenever possible.

It will be conceded that all the wealthy and all those mechanics and artisans in "comfortable circumstances," are on the side of law and order, and with them are the masses of meagerly educated peace-loving laborers, whose well balanced minds grasp the fact that the educated and skilled artisan and capitalistic energy are necessities, without which they would sink back from present comfort, and advantages, and opportunities of advancement, into the comfortless barbarism of our ancestors. The present victory at Chicago, is the victory of all these over their common enemy, anarchism. But so surely as the feeling of strength shall harden the hearts of the capitalists or employing element of this class, and make them less considerate of the other members of the same class--employees--so surely will the majority of these laborers be gradually driven into opposition, not only to their employers, but also to all laws which do not favor their own selfish interests.

In order that laws shall be respected by the majority, they must be based, not on selfishness, but on justice. And as from time to time, under changing circumstances and increasing knowledge, laws are found to be unjust toward any, all should submit to justice, and such laws should be changed. But as already pointed out in chapter XV. of Millennial Dawn, selfishness will rule on both sides, and will divide the at present law abiding masses of the people and result in the very anarchy now seemingly throttled.

While admitting that labor strikes are generally evils, which oftenest bring loss rather than gain to those who engage in them, and to others dependent upon them, and while admitting that selfishness and injustice often lie at the bottom of trades-unions, we are ready to admit that sometimes they may be necessary, to obtain justice.*

The employing class, blinded partially by selfishness so that they are unable to see the necessity and justice of self-protection by organization, on the part of the employed class, associates in mind and in private conversation (though not often publicly) all trades-unionists with anarchists; and they think of the victory over anarchism at Chicago, as a victory over trades-unionists in general. They think they see in the very general failure of strikes during this year, and finally the hanging of the anarchists, evidence of the power of capital over all opposition, and many now claim that the "heroic treatment" of crushing out opposition, strikes, etc., is the only sure, and the best plan, and that the holding of conferences, attempts to arbitrate or conciliate etc., only stimulate the employed to ask more and unreasonable things. (And this last point is too true.)

The splitting of labor organizations into factions, and contentions between these now imminent, threatens two dangerous results: First, the effect will be to strengthen the hand of capitalists, permitting selfishness to have the greater control of their consciences and conduct, making them sometimes haughty and inconsiderate of the interests and rights of others: Secondly, the effect upon laborers, artisans, etc., will be to discourage them from present hopes of legally, at the ballot-box, by united effort, obtaining such changes of laws as changing circumstances, conditions, inventions, etc., may dictate to be just. The result of this despair will be bad. It will change many of these, at present law-upholding people, into law-opposers --anarchists. Thus we see the danger of the present moment, from an opposite quarter to that from which it is generally looked for.

In proof of what we here predict, we cite a few instances which have come under our own observation here in Pittsburg, which surely we are justified in considering as samples of the general sentiment of the land.

(1) On the day of the execution of the anarchists a prominent banker remarked to the writer, that he was glad to see law and order vindicated. To this we assented, but when he proceeded to class as part and parcel of the same victory the political defeat at the polls of the "United Labor Party" in New York, we had to differ. So positive were the gentleman's expressions that discussion on that subject seemed to be useless, and only calculated to make him regard any who might differ with him as anarchists also.

(2) The Sunday following the execution of the anarchists at Chicago, witnessed a conflict between various political and labor societies, and the police and military authorities in the city of London, England, occasioned by the prohibition of a public meeting, which according to custom the labor societies attempted to hold, and which they evidently thought they had a right to hold under the existing English laws. Without discussing the merits of this case we wish merely to note that in referring to it some of the journals of this city gave evidence that their views on the subject of labor organizations and anarchism are warped in the manner indicated above. They declared that Chicago had given London a practical lesson in how to deal with anarchists, and that the firmness of the police and military at London showed that they were equal to any emergency. And we doubt not these journals voiced the sentiments of their owners and of a very large class of readers. Others would read in the telegraphic column, that many of those who attempted to hold the London meetings were there as labor organizations, who carried banners claiming that they were almost starving, and wanted not charity, but work, whereby to honestly provide for their families;

*To protect each other's interests under existing conditions it seems as proper for men to combine their talents in a trade union as to co-operate in a joint stock company for trade or manufacture; but for either a trade union or a joint-stock company to attempt selfishly to serve its own interest by forcing others out of trade, or out of employment is contrary to both human and divine laws, and is grossly unjust. For this reason conscientious, righteousness-loving children of God must there draw the line and have no part in intimidating or injuring others, however necessary or expedient for their own interests such a course might appear.

and urging upon the government to enact some laws or start some public works, whereby they might be kept from starvation, without being compelled by necessity to violate law and order, by confiscating a part of the surplusage of the luxurious aristocracy, to obtain life's necessities for those in need.* As the

*We are convinced that this is not a fancy sketch as some here might be inclined to think, for a letter written a few days before this conflict by a WATCH TOWER reader living in England who himself has been out of work for some time and is selling "Dawn" wherever he can, to spread the truth and help sustain his family until he can get paying work, says that the destitution is very great among the poor, many of whom he says can get no work and have no idea where the next meals victuals will come from. He can sell but a few copies a week, and the rich will not purchase nor even receive him.

[Continued on 8th page.]

[From Second Page.]

THE REAL DANGER.

comfortable American mechanic and laborer reads this, and the editorial comment on it which speaks of artisans as anarchists, he against his will is forced to conclude that in the opinion of his fellow citizens, as voiced by the Press, all wage-workers are counted as anarchists. This is what the executed anarchists tried to instill into them, viz.: that all physical laborers are of one brotherhood, and all mental laborers of another; and that the former should all be anarchists and oppose the latter. They resisted the imputations and doctrines of anarchy only to find that many of their law-abiding fellow citizens more comfortably fixed in life, are in array against them, and name and treat them as anarchists. They are not slow to feel an angry resentment rising within them against those who would perforce classify and name them with anarchists, and they quickly draw the inference, that should business here become depressed as it is in England, and should they desire to use lawfully their right of free speech, to make known their necessities, they too would be dispersed by force, publicly branded "anarchists," and ultimately forced--by necessity perhaps--to aid the anarchy of which at first they were unjustly accused.

(3) Another illustration of the haughtiness which the triumph of law over the anarchists has called forth, is reported in the secular journals of this city from the pulpit. It but illustrates the spirit which has always been at the bottom of intolerance and persecution--that "might makes right." It was under this same spirit that thousands of lives were sacrificed in the past, and illustrates how willingly the speaker would, if he could, not only be a pope to decide what men must think, but how he would forcibly silence, excommunicate, and anathematize, all who would not harmonize with his ideas. Rev. N. Woodside, of the First Reformed Presbyterian church, of Pittsburg, was the speaker, and his subject was "Protection from Ecclesiastical Anarchists."

He said, as reported in The Times:--

"Ecclesiastical anarchists should not be allowed to come in and change the existing order and laws of the Church. They have undertaken to authoritatively preach the Gospel without being ordained. In this they are impeaching the wisdom of Jesus Christ. They administer the sacrament in direct opposition to divine law. The speaker did not care who these expressions hit."

"These ecclesiastical anarchists must be suppressed, for, there is an effort being made on the part of some to destroy the good order that has existed in Christ's Church."

"I want you to stand out against all this anarchy. We must publish the names of these Church anarchists through the newspapers so that all the world may know them--these men who go about from church to church ingratiating themselves into the good graces of leading members and destroying the good order of the Church."

We know not to whom this gentleman referred, nor does it matter; it is the principle that we are discussing. Seeing the arm of the law successful against the anarchists, he greatly desires to use the same, or any other power against those who dare to think for themselves, or to read the Bible without his glasses or his permission. To begin this persecution, and lay a foundation for some further steps, when action may be more possible, he brands those he hopes yet to destroy or silence for ever, as anarchists.

We are not personally acquainted with the gentleman, but from his use of the word we doubt if he appreciates the meaning of the word anarchists, or understands upon what grounds the political anarchists were condemned and executed. The anarchists were executed, not because they held different views on political economy, from the majority--that is not a crime in this age--nor because they expressed their views,--which all have a perfect right to do in this age and land--but they were executed because they went beyond these rights, and threatened and took the lives of others. So, if the lives of members of Mr. Woodside's church have been threatened or taken, or if their property has been destroyed or menaced, let the guilty persons be treated as felons and anarchists, and let them upon similar conviction, be dealt with according to law.

But this is not the trouble; no, we understand the gentleman perfectly. Thank God we have not met many with such sentiments, but we read of them in history. The gentleman has merely adopted a new name for his enemies, those whom he regards as heretics, stigmatizing them as "ecclesiastical anarchists," that thereby he may draw upon them some of the deserved reproach which attaches to that name in the estimation of all order-loving people, and thus to awaken an uncharitable, unchristian, persecuting spirit.

The same heart and tongue if in the place of influence a few centuries ago, instead of saying "These ecclesiastical anarchists must be suppressed," would have worded it, "Burn the heretics!" --"Establish an Inquisition!"

Using the gentleman's newly applied name "ecclesiastical anarchist," as the synonym for "heretic," let us remind him of a little scrap of church history, which, if he ever knew, he has evidently forgotten, viz:--that when his forerunners started to think for themselves and left the "Covenanters," calling themselves "Reformed Presbyterians," they were counted "ecclesiastical anarchists" (heretics); and were also accused of "destroying the good order of the church." To go back still further, we find that the "Covenanters" also began, by a few men thinking and teaching contrary to the teachings of the Episcopal Church from which it broke off, and these too were counted "ecclesiastical anarchists" (heretics) by those whom they left. Going further still into the past (and that not three and a-half centuries ago), the Episcopal Church, or Church of England, broke off from the Roman Catholic Church, and all its members were cursed as (heretics) "ecclesiastical anarchists."

Each of these in turn, has been told by those they left, that they were "in direct opposition to the divine law," and that they were "destroying the good order of the church" etc. And the Episcopal and Roman Catholic churches from which they came out, to this day declare that no one can "authoritatively preach the gospel without being ordained" by them. Thus we see that Mr. Woodside is an "ecclesiastical anarchist" of the very sort his words condemn. Scraps of history are very useful as antidotes for pulpit-rabies.

Thus we have shown evidence from the Press, the Pulpit and the Bank, that the danger is not from present real anarchists, but rather that over-confidence, pride and tyranny on the part of some will ultimately force the issue and compel anarchism. As for the ecclesiastical intolerance we have long ago pointed out the probability of an offensive and defensive combination of all the large denominations of Christendom for the suppression of "growth in grace and knowledge" beyond their lines--somewhat on the order of the present "Evangelical Alliance." Our study of the Scriptures which are "able to make us wise," prepares us for the time and events Mr. Woodside longs for, when, by an ecclesiastical combination, all small companies of independent thinkers will be "suppressed." In the Scriptures we read the fact that the great ones in politics, finances and ecclesiastical affairs, will consolidate their power for a time, but the haughty, proud and unjust shall fall, and terrible will be the fall.

The events of our day show that these things are drawing nigh, and though we pen these words of warning, we have no hope of altering the course which God has foretold, but will be satisfied, if we shall help the few, the little flock scattered abroad, to discern the times and be on the Lord's side, the side of right; and prepare them to endure hardness as good soldiers of our Master, who indeed peaceable as a lamb, was also considered an "ecclesiastical anarchist" by the Chief Priests and "orthodox" religionists of his day. He too whom God had anointed with his spirit also, to preach the gospel, was demanded of the Pharisees, "Who gave thee this authority?" (`Matt. 21:23`.) The Apostles' authority also was questioned by the same class, and they were cast into prison for daring to preach without permission of the Chief Priests.-- `Acts 5:17,18,26-28,41,42`. Should the time of persecution ever again come, let all continue to preach as did the early church, asking no other authority than the command of the Lord. `Acts 11:19`. All the spirit anointed are members of the "Royal Priesthood." "Ye should show forth the praises of him who called you out of darkness into his marvelous light" (`1 Pet. 1:9`) and "ought to be teachers." --`Heb. 5:12`.

But it is not needful here, to go to the Scriptures to prove that all who have the Spirit of Christ, are not only authorized and commanded by him, the true head of the Church, to preach, but having the spirit of the gospel within them, they cannot refrain from declaring the gracious goodness of God and his glorious plan of salvation.

THE FAITHFUL SERVANT'S PRAYER.

Lord, speak to me, that I may speak

In living echoes of Thy tone;

As Thou hast sought, so let me seek

Thy erring children, lost and lone.

O lead me, Lord, that I may lead

The wandering and the wavering feet;

O feed me, Lord, that I may feed

Thy hungering ones with manna sweet.

O strengthen me, that while I stand

Firm on the Rock, and strong in Thee,

I may stretch out a loving hand

To wrestlers in the troubled sea.

O teach me, Lord, that I may teach

The precious things Thou dost impart;

And wing my words, that they may reach

The hidden depths of many a heart.

O give thine own sweet rest to me,

That I may speak with soothing power

A word in season, as from Thee,

To weary ones in needful hour.

O fill me with Thy fullness, Lord,

Until my very heart o'erflow

In kindling thought and glowing word,

Thy love to tell, Thy praise to show.

O use me, Lord, use even me,

Just as Thou wilt, and when, and where;

Until Thy blessed face I see,

Thy rest, Thy joy, Thy glory share.

--Havergal.

SONS OF GOD AND DAUGHTERS OF MEN.

"The sons of God saw the daughters of men that they were fair, and they took them wives of all, which they chose.... And they bear children to them, the same became mighty men, which were of old, men of renown."--`Gen. 6:2,4`.

The Scriptures not only point us to the future age and call the spiritual government of Christ which shall then exist a "new heavens," and earthly society and institutions under it a "new earth;" but the present spiritual rulership [under Satan, "the prince of this world"] and earthly institutions under it are termed "The present evil world," dispensation or epoch. Moreover, we are informed that the present dominion of evil has not lasted forever, but that it was preceded by a still different dispensation or epoch spoken of as "the world that was before the flood," which also had a heavens or spiritual ruling power, and an earth, or condition of men subject to that spiritual dominion.

The three worlds mentioned by Peter (`2 Pet. 3:6,7,13`) designate these three great epochs of time, in each of which, God's plan with reference to men has a distinct and separate outline, yet each is but a part of the one great plan which, when complete, will exhibit the divine wisdom, though considered separately these parts would fail to show their deep design.

Since that first "world" (heavens and earth," or that order of things,) passed away at the time of the flood, it follows that it must have been a different order from the present, and hence the prince of this present evil world was not the prince of that which preceded this--of the world or dispensation before the flood.

Several scriptures seem to throw light on God's dealings during that first dispensation, and we think give a further and clearer insight into his plan and purpose as a whole. The thought suggested by these is, that the first world (the dispensation before the flood) was under the supervision and special ministration of the angels; that these were man's governors and overseers commissioned to communicate God's will and to rule over the fallen and degenerating race, which, because of sin, needed this government.

That angels were the rulers of that epoch is not only indicated by all references to that period, but may be reasonably inferred from the Apostle's remark when contrasting the present dispensation with the past and the future. He endeavors to show both the righteousness and the enduring character of the future rulership of the world, saying, "The world to come hath He not put in subjection to the angels." No, it is put under the control of Jesus and his joint-heirs, and hence it shall not only be more righteous than the present rule of Satan, but it shall be more successful than was the previous rule by the angels.--See `Heb. 2:2,5`.

In their original estate all the angels seemed to possess the ability to appear in earthly forms--Satan appeared to Eve as a serpent; other angels frequently appeared as men, thus performing their ministry, appearing or disappearing, as the work demanded.

It was at this time it seems, that the fall of some of the angels occurred. It is a common supposition, though we think without foundation, that the fall of Satan's angels occurred before man's creation. We are told that Satan was a murderer [man killer] from the beginning. (`Jno. 8:44`.) Certainly not the beginning of his own existence, for every creation coming from God's hand is perfect, nor can we think any other beginning referred to than man's beginning, in Eden. But so far as we are informed he was alone then and had no followers or angels.

The ambition of Satan to become a ruler seems to have developed as he beheld the first human pair with their procreative powers. He probably reasoned that if he could obtain the control of this man he should have the dominion over all his offspring, and be in power and influence above others, a rival of Jehovah; and his growing ambition said, "I will be like the Most High."--`Isa. 14:14`.

Measurably successful, Satan gained a great influence over the race, but not complete, for in competition with him was the great company of angels, who, as guardians, instructed and ruled mankind for a time in harmony with the will of God. But presently came a great degeneracy among those rulers of men. Man's corruption was contagious, and some of the angels left their own habitation, or condition as spiritual beings, keeping not their first or original estate. They misused the powers which they possessed of assuming a human form, and became of a reprobate and licentious mind, copying after degenerate man, and started a new race of men in the world, as the above text (`Gen. 6:2,4`,) affirms.

Some have endeavored to apply this scripture to two classes of men--one class more righteous than the other, called "sons of God," but such a position is untenable, for it is not a sin for one man to take for a wife, another man's daughter. Marriage among men is never condemned as sinful in the Scriptures. Again, if it were merely a union of two classes of the same race, why should the offspring be "GIANTS," and specially "MEN OF RENOWN?" If the righteous and the wicked marry to-day, are their children therefore giants or more renowned men?

Through the deterioration of several hundred years, mankind had lost much of its original vigor and perfection of mind and body, but with the angels it was different. Their powers were still perfect and unimpaired, hence it is clear that their children would partake of that vitality and much more resemble the first perfect man than those around them, among whom they would be giants both in physical and mental strength.

Those angels which kept not their first condition, but sought the level of sinful men, and left their own habitation, or spiritual condition, God placed in age-lasting chains. That is, God restrained or limited their powers, taking from them the power and privilege of appearing in an earthly form, human or other. Hence, though we know that they thus did appear before the flood, there is not one instance recorded in which they have been able to free themselves from this restraint or chain since. On the contrary, the angels who left not their first estate are not so restrained, and have appeared frequently as men, as a flame of fire and as a pillar of cloud, etc., as recorded in both the Old and New Testament Scriptures.

Having become depraved in their tastes and being given over to a reprobate mind, and being debarred from all association with God and his works and his plans, these fallen angels have no longer any pleasure in things on the spiritual plane, but crave association with depraved mankind and a participation with him in sin. How wise and kind the Almighty hand which has restrained their power and influence over men, by preventing their personal intercourse. Now, they may indeed enter and act through any who invite their companionship, but no more can they do. Thus far shalt thou go, saith the Almighty, but no farther.

Some of this class, possessed by devils, Jesus and his disciples met in their ministry. Out of one he cast a legion of devils, (`Mark 5:1-15`). Anxious in some manner to become associated with humanity, yet unable to assume human form because restrained, when they found a man willing to have such company, a legion crowded into him, thereby making him a maniac. Even when they perceived that Jesus would release the man from their possession, they in despair requested as a favor that they might be permitted to inhabit and use the bodies of a herd of swine near by. But the swine were crazed thereby, and madly rushed into the sea.

`Jude (vs. 6,7`,) gives conclusive evidence on the subject, and clearly shows the nature of the sin for which the fallen angels were condemned and restrained, when, after mentioning the angels who sinned, he says, "Even as Sodom and Gomorrah...IN LIKE MANNER giving themselves over to fornication and going after strange flesh."

That God deprecates any mixture or blending of human and spiritual natures, and designs that each should keep its own original or first estate, we need scarcely remark is clearly taught here. (See also, `Lev. 18:23`, and `20:15,16`.) And that our race as it exists to-day, coming through Noah, is purely Adamic stock, and contains no mixture, is shown by the expression--"These are the generations of Noah: Noah was a just man and perfect in his generation,"--i.e., not contaminated in the manner before described. --`Gen. 6:9`.

Glancing back, then, we see the first epoch under angelic control, and the result, man's continued degradation, and degrading influence upon some of the angels. The angels were utterly unable to accomplish the great work of man's recovery. Doubtless they were anxious to do it, for they sang and shouted for joy at his creation. And God let them try it, and it was doubtless part of their trial and discipline, but sadly they failed. Some joined the ranks of evil and the rest stood by and witnessed the terrible course of sin. Later we find them still interested and desiring to look into the plan which God has since been working out, and ever ready to do his bidding in our service. (`1 Peter 1:12`.) Thus was proven both to men and angels the futility of angelic power to save men, though they thus showed interest.

In the beginning of "this present evil world," notwithstanding Noah's endeavor to serve God and to teach his posterity to follow his example, and the exhibition of God's anger at the deluge, the tendency was still downward, and soon the wickedness of Sodom brought its destruction. Mankind was bent on an evil course, and God permitted them to take it. Then the ministration of angels, except to the few of God's children, was withdrawn.

In this second dispensation God permits the world to select and obey the prince of its own choosing, to feel his galling yoke and to realize the real character of evil, while He is selecting from among them a little flock, whose desire to do the will of God has led them to sacrifice the human interests and present things, to share as joint-heirs with Christ the glories and honors of the new ruling power (new heavens). And when the prince of this world is cast out, and he whose right it is shall take his power and reign, then in him shall all the families of the earth be blessed.

God has now demonstrated to all his creatures that his plan is the only one which could accomplish the great work; and his plan has, ever since the fall, been gradually and quietly developing, and in due time will bear abundant fruit unto eternal life. It selects and tests first of all the "little flock," the Royal Priesthood and then reaches out to lift up and restore all who will accept the favor upon God's conditions.

THE SPIRITS IN PRISON.

"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 preached to the spirits in prison; which sometime [before] were disobedient, when once the long-suffering of God waited in the days of Noah."--`1 Pet. 3:18-20`. See Diaglott, foot note.

A satisfactory interpretation of this Scripture has long been sought, and but few have found a solution perfectly consistent and satisfying even to themselves. But in view of the truth gleaned from the suggestions of the preceding article, the above statements of the apostle Peter become luminous.

The two views of this passage commonly held we state first, and then give our present view of it.

The most common view is, that during the time that Jesus was entombed he was off on a missionary tour preaching to the antediluvian sinners who were suffering torture in a place called 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; and consequently he must have preached 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 not accept our position as 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 device,

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 the considerations of the preceding article threw light upon this scripture also, 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 were imprisoned in death. The objection to this view is, that the preaching was not to men, nor to the spirits of men, but to spirits, spirit beings; and the preaching was not done by Noah, nor by the Spirit of God, but by the death and resurrection of Jesus.

It seems very clear therefore, that the spirits are those spirit beings who were disobedient 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 good 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, that he was "gone into heaven, and is at the right hand of God [the 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 that his high exaltation came as a reward (`Phil. 2:9`). They must have felt keenly their loss through disobedience, being 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 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 in to 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 day of Noah, being 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 alive, as for mankind 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 be redeemed from death.

If those angels which sinned are to have a future trial--during the day or age of judgment [or trial], which is expressly stated, 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.

Since we find no Scripture statement contradictory of this, no statement telling of their destruction, we have reasonable ground of hope for them, and may search further for Scripture statements favoring that hope?

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

The second text (`Matt. 25:41`), mentions "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 --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. This 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 be cut off from life. To cut off such and such only, was God's plan from the beginning. The wilfully wicked and not the merely ignorant, misled, blinded or deceived are meant when it is said, "All the wicked will God destroy."

THE PROBATION OF ANGELS.

The above considerations naturally suggest 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 an opportunity to profit by those lessons? 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 the Scriptures were silent on the subject, we have found that to be a mistake, and when God speaks we may reasonably conclude 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 (verse 6`) informs us that those angels 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 spirit 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 our 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 7`, and signifies, to govern, to test, as to mete out to each individual blessings or 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. Thus it is seen that it will be part of the work of the Christ to rule over and direct both human and angelic sinners--"to judge the world" of fallen men, now restrained in death, from which they have been redeemed --and also 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 also, 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 breadth 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 God's loving plans, and 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 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 the plan of the ages," "which he purposed in Christ Jesus our Lord."

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