The Watchtower, April 15, 1909

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SEMI-MONTHLY

VOL. XXX APRIL 15 NO. 8

A.D. 1909--A.M. 6037

CONTENTS

Views from the Watch Tower........................115

Rev. Lyman Abbott on Resurrection.............115

Rapidly Growing Burden of Militarism..........115

Settling Doctrinal Differences....................116

The Conclusion of the Matter..................117

The Memorial Celebration..........................118

Our Personal Responsibilities.....................119

The Sweet-Brier Rose (Poem).......................120

"You Hath He Quickened"...........................120

The Begetting, then the Quickening............121

"Not the Spirit of Timidity"......................122

The Tongue a Power for Good or Evil...............124

Samples of Interesting Letters....................126

Brooklyn Bethel Hymns for May.....................127

My Solemn Vow to God..............................127

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VIEWS FROM THE WATCH TOWER

REV. LYMAN ABBOTT ON RESURRECTION

WHEN addressing the students of the Yale University on the subject of "Human Immortality" from the text, "The dead shall rise again," Doctor Abbott is reported to have said:--

"I do not think the dead will rise again. I do not think that good people ever die. Their spirits, I think, just drop off the body, as clothing, and they go on into a higher and larger life.

"When people really die, I do not think they ever live again. There are some people who in their lives on earth become wholly animal, wholly sensuous. These people, with the going out of life from their bodies, I think really die, for they have no place in a higher life.

"I do not think of those whom we see no longer as being in spotless raiment afar off, knowing nothing of what we are doing and being happy in only a sort of negative bliss. I believe they are with us still, though we cannot see them, and that they are still very interested in what we do. A year ago my wife died in a foreign land, but I still feel that she is beside me helping and inspiring me."

This is a frank statement of what Doctor Abbott thinks or guesses. He is to be commended for not trying to prove that his text means the reverse of what it says. How much better it would be for the world if all Bible teachers thus distinguished between what they think and what the Bible teaches. But what is the value of the doctor's thought? On what is it based? What does he know on the subject on which to base speculations and surmises? Was he ever dead? Does he really know anyone who passed through the experience of death? Until we get such a demonstration we prefer to believe the Bible, corroborated by our five senses, rather than trust to the infallibility of Doctor Abbott's thinking apparatus.

Dr. Abbott is a gentleman and a scholar of no mean caliber, yet his teachings, here reported, are in line with the claims of Spiritism, which the Bible teaches us is demonism. Should the doctor resist the seductive proposition of Spiritism to put him into communication with his dead wife, etc., it will be because of his strong character. Many of those who read his words may be far less strong to resist and may fall under a demoniacal spell, led on by the doctor's words, to seek communication.

Well do the Scriptures declare of our day, "The wisdom of their wise men shall perish; the understanding of their prudent men shall not be manifest."-- `Isaiah 29:14`.

PEACE! PEACE! AND DREADNOUGHTS

"Britain built a ship which created a class by itself. By a strange fatality she called the ship the Dreadnought, but experience is teaching her that from it she has everything to dread. Germany began to build new ships and naturally these were Dreadnoughts. Other Powers are about to follow. Among them we regret to find our own land. But it is inevitable that if any ships are to be built they must be Dreadnoughts.

"An interesting suggestion has been made by a London writer proposing the co-operation of the fleets of the two English speaking peoples, Britain to guarantee the safety of our possessions on the Pacific and we to guarantee the safety of hers in the North Atlantic."--Ex.

Peace! Peace! is the cry, as the Scriptures predicted. Yet there is no peace, as they declare. True, no war is being waged at the present time; but it is surely expected, and the great nations dread it and spend millions on war preparations in harmony with those convictions. Would the world's wise and rich men tax themselves to the point of distress for war purposes if they believed as Mr. Carnegie seeks to convince himself and others? Surely not!

But why is there no peace? Because sin has entrenched itself in fallen human nature. Selfishness is sin and the cause of war; wickedness is the Scriptural name--"There is no peace for the wicked, saith my God."

If Mr. Carnegie can tell the world how to convert its people, giving them tender instead of stony hearts, then the peace proposition will be quickly realized. But aside from such a wholesale conversion there is hope for peace only along the lines predicted in the Bible; namely, by the establishment of Messiah's Kingdom in spiritual glory and with unlimited power. This the Bible assures us is nigh at hand. But, alas! its blessings must be introduced by wars of selfishness which will wreck present institutions and prepare humanity to cry to God for his relief and the new heart. "Thy Kingdom come; thy will be done on earth as in heaven!"

RAPIDLY GROWING BURDEN OF MILITARISM

The "Dallas Morning News" says that "Militarism has reduced more people to slavery and crushed more nations into the earth than any of the other burdens. It is unaccountable that the civilization of to-day will promote or endure it. It means the same thing over again, and yet the educated people of the twentieth century tolerate it and hurrah over it just as the Assyrians and Persians did in the remote ages of passion, tyranny and

conquest. The penalties of it are incalculable. The appropriations for armies and navies, tremendous as they are, are by no means the heaviest of the losses. There is no other line of jobbery and graft that is comparable to that of the sharp opportunity hunters who invent causes of war, and who sell to their pets in military politics the stores, supplies and equipments which are consumed by armies and navies, whether idle or active. But more scandalous than all the costly plundering and grafting is that loss of self-reliance, of ability to make a living, of civic character and peaceful purpose that follows in many instances the change from a life of working for a living to a life of idling or fighting for a living.

"Truly, as an observant contemporary says, it is of little use for consumers to protest against a tax on coffee and sugar, for property owners to protest against income taxes, or for States to object to Federal inheritance taxes, unless a similar protest is made against the policies which relate to these taxes as cause to effect. What causes the deficit in National finances? Out of a total of $810,000,000 appropriated, exclusive of the postal Department, $526,000,000 was required to meet the war bills of the government! We are paying $1,440,000 a day for war! That is more than the cost of the first year of the Civil War, and more than half the cost of the last year, in which great armies were maintained in action. We are at peace with the world, but we are maintaining a war standard of equipment. We must pay for it. We have followed the nations of Europe in our military policy. In this we have taken on the deadly curse of the ages. As a nation we have never committed before any blunder that is comparable to it in either its material or moral penalties."

The above is the serious side of this matter. The amusing side is that this war fever attacks nations in proportion as they become "Christianized" or "Civilized." Would we not better term this warlike spirit unchristian and uncivil? Ah, yes! to be a Christian is a personal and not a national matter. Not until Messiah takes the reins of government will there be an end of wars.

As respects the war-expenditures, they cost the poor nothing and the middle class almost nothing. Why object to the rich having the costly toys--battleships costing millions to build and other millions to maintain? Do not these monies circulate amongst the masses? Does not the employment of men in the building and maintaining of a war-outfit relieve the pressure upon the labor market, too, and thus inure to the maintenance of wage-rates? Let the poor world have its way. Let it play with its toys and find by experience their little worth. Surely they will become the more ready for the new King and Kingdom of Righteousness!

INTERNATIONAL PEACE FESTIVAL

Andrew Carnegie, presiding at the International Peace Festival held by the Peace Society of New York to celebrate the peace now prevailing throughout the world, told an audience representing a score of foreign countries in Carnegie Hall that the only shadow on the occasion was the competition of great nations in building battleships. But he predicted that the day of universal peace is at hand.

The stage presented a brilliant scene, "Peace" blazing forth in hugh white letters from the centre, flags of eighty nations adorning the hall, and delegations in costumes representing a dozen different nations, including seven Japanese girls in the front row in native dress, Russian belles in costume and others adding to the color scheme. Except the speeches of Mr. Carnegie and Dr. Wu Tingfang, the Chinese Ambassador, the programme was musical. Japan received the warmest reception of the evening, and nearly all the nations were represented by singers.

Mr. Carnegie said in part:

"It was thought proper that the Peace Society assemble to-night to celebrate the fact that the world at the present moment is at peace.

MORE WAR ENGINES

"The first thought that arises is an unpleasant one, viz., that never in the history of the world have the leading powers been engaged to such extent in hastening the construction of engines of destruction such as the world has never seen, a deplorable fact which cannot but give pain to every lover of his race."

SETTLING DOCTRINAL DIFFERENCES

--`ACTS 15:1-35`.--MAY 23--

Golden Text:--"We believe that through the grace of the Lord Jesus Christ we shall be saved,

even as they."--`V. 11`.

THE season of peace and prosperity, growth in knowledge and in numbers in the early Church, was followed by a season of contention and differences at Antioch. Paul and Barnabas returned from their missionary tour, and reported to the congregation which had sponsored their journey expenses. Together they, the Church and their missionaries, rejoiced in their mutual service for the Gentiles. The cause indeed was quite prosperous everywhere. Then came from Jerusalem, the headquarters of the Church, certain brethren, Hebrews by birth, who, perceiving that the Gentile Christians ignored circumcision, raised a great commotion on that score, claiming that circumcision would not save without Christ, neither would Christ's salvation be operative without circumcision. The minds of many were disturbed, and for a time a split in the Church seemed probable. But better counsels prevailed and their beloved brethren, Paul and Barnabas, were sent to Jerusalem as a committee to confer with the Apostles and Elders there. Our lesson tells of this Conference and its results.

Incidentally we remark upon the wisdom shown by these early Christians--they had "the spirit of a sound mind." They had indeed great confidence in Paul and Barnabas and realized that under their ministrations they had already received great blessings from the Lord, which fact rather contradicted the idea that they could not be esteemed proper subjects for Divine favor without circumcision. They did wisely, therefore, to consider that the will of the Lord on the subject was positive and that his will would be indicated through the Apostles, of whom our Lord had said, "Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven." These Apostles, then, might properly be expected to know and to be able to advise, whether circumcision would be a bounden obligation upon the Gentiles as upon the Jews, or whether they would be loosed from that obligation which had been placed upon Israelites--upon all of Abraham's family.

THE JERUSALEM CONFERENCE

The kindly deference of the Apostles, one to the other at the Conference, is quite marked in this account. It is also noticeable that they based their conclusions on the subject on what they found written in the Scriptures (the Old Testament) and their leadings of Divine providence. Gradually for several years the Truth had become more and more plain to them; how that the special favor of God to the Jews had given place to a general favor toward people of every nation, so that all men everywhere believing in the Lord, accepting his promises and consecrating their lives in harmony therewith, might

henceforth have equal privileges and advantages with those of Hebrew birth. They knew of God's covenant relationship with that nation, and it took time for them to become convinced that the Divine program had taken another step forward. Similarly in the end of this age there are many who realize that only a "little flock" has been called and has responded, sacrificed, under the present High Calling. It is difficult for these to grasp the thought that a change of dispensation is at hand and that God intends to complete the work of this age for the "elect" and to inaugurate a new work for the new age, for the non-elect, for the benefit of "all the families of the earth."

The conclusions of the Conference are given us in few words, namely, that so far as God is concerned, he had recognized believers of Gentile birth by his holy Spirit in just the same way in which he had recognized believers of Hebrew birth, "and put no difference between us and them, purifying their hearts by faith." (`Acts 15:9`.) What more could be asked? And these Gentiles had received all this favor of God without having come under the bondage of the Law Covenant. Why, they wisely asked, should we put a yoke upon them, when God has made no such requirement? They realized that the Law Covenant was indeed a yoke. More than this, that it was so heavy a yoke that neither they nor their fathers had been able to bear it. Christ had relieved them of the yoke of the Law Covenant. Why should they put it upon brethren to whom the Lord had never given it?

Going beyond this, even, they recognized that in some respects the Gentile, free from the Law, never having come under that yoke, held the superior position of the two; hence the statement, "We (Hebrews) believe that through the grace of the Lord Jesus Christ we shall be saved, even as they (Gentiles)."

THE CONCLUSION OF THE MATTER

We have in `Vs. 22-29` the decision of the Apostles on the question. They not only wrote it out, but sent it at the hand of two of their trusted brethren, Judas-Barnabas and Silas, with Paul and Barnabas, that they might have the matter in written and in oral testimony. The declaration was that the disquieting teachings had not been authorized by the Apostles at Jerusalem. Then they briefly summed up, not as Law, but as "necessary things," the following:--

(1) Abstain from sacrifices to idols;

(2) And from blood;

(3) And from things strangled;

(4) And from harlotry.

It was not intimated that abstinence from these things would make them Christians, for nothing but faith in Christ and consecration to him and endeavor to walk in his steps could constitute them Christians. By these recommended abstentions they declared, "It will be well with you"; you will find these recommendations profitable to you as followers of the Lord. As a matter of fact, the Apostle Paul has pointed out most forcefully that "Love is the fulfilling of the Law," because love for God would control the life as respects holiness, and love for our neighbor as respects earthly justice. The things here recommended were necessary to a preservation of the fellowship of the "Body" composed of Jews and Gentiles of their different education and sentiments. Without discussing whether or not harm could come to the meats sold in the markets, by reason of pagan ceremonies in connection with their killing, the advice was that these be abstained from, because Jews certainly would consider the eating of such meats as participations in the heathen idolatry--even though from the broad standpoint of fact the idol, being nothing but wood or metal or stone, could neither profit nor injure the food. Nevertheless, it was advisable that the Gentile Christians abstain from the use of their liberty in this direction, out of deference to the weaker brethren, Jews and Gentiles, who could not so deeply philosophize and whose consciences might be injured.

A similar thought attaches to the prohibition of the use of blood. To the Jew it was forbidden, and under his covenant it was made a symbol of life--to partake of it would imply responsibility for the life taken. Moreover, in the typical ceremonies of the Law the prohibited blood was used as a symbol representing the sin-offering; for by the blood atonement for sins was effected. To emphasize these typical lessons the Jew had been forbidden to use blood. And there may be other, sanitary, reasons connected with the matter, which are not yet known to us. These prohibitions had never come to the Gentiles, because they had never been under the Law Covenant; but so deeply rooted were the Jewish ideas on this subject that it was necessary to the peace of the Church that the Gentiles should observe this matter also. The things strangled meant animals taken in traps, whose blood was not shed or drained out by bleeding to death, as the Jewish Law required of all meats that should be eaten. This restriction was necessary to the harmony between the two branches of spiritual Israel--that which came from Judaism and that which came from the Gentiles.

If they did not wish to be contentious and cause divisions in the Church, the Gentile brethren would surely be willing to restrain or sacrifice their liberty respecting these matters. The fourth restriction specified was "fornication," the Greek signifying "harlotry." It is difficult to understand why one moral precept should be thus separated from others and placed on the list with ceremonial requirements. We incline rather to ask, Why not have included profanity, drunkenness, idolatry, adultery, false witness, murder, etc.? Are we to understand that the Gentiles are free to commit all the crimes in the calendar not stipulated by this Conference, and merely counseled respecting meats offered to idols, or that have died by strangulation--and the use of blood and fornication? Surely not. Rather all the requirements of the Law are included in the one law of the New Creation-- Thou shalt love the Lord and thy neighbor.

Love would cover idolatry, profanity, murder, theft, false witness, adultery, but the law of Love would not so thoroughly cover the items enumerated by the Counsel. These were necessary, proper, and we are to recognize the authority of the Apostles to "bind things on earth," and that they were so guided in their public utterances that they bound nothing unnecessarily, nothing contrary to the Divine will. It is our opinion, therefore, that these items thus superadded to the Law of Love should be observed by all spiritual Israelites as representing the Divine will. As a matter of fact nearly all the butchering for our markets is in harmony with the Jewish regulations, although many Jews decline to recognize this and eat only such meats as have been inspected and approved by their rabbis.

The wise course pursued brought its good results. Harmony prevailed, unity of spirit, fellowship amongst the members. The secret of this lay in the fact that the Lord was recognized as having the supervision of the Church's affairs, and as guiding her course and directing her way through the appointed channels, the Apostles. Similarly to-day, where honesty of heart prevails amongst the Lord's people, schisms, divisions, should be unknown. The Lord's guidance and instruction should be sought-- his Word through the Apostles. Moreover, the Lord has been pleased since the Apostles fell asleep to use faithful brethren in the Church as finger-boards to indicate the right path, in harmony with his Word through the Apostles and prophets. The thing necessary is the pure heart and the honest conscience and the humble spirit.

"We would be one in hatred of all wrong,

One in our love of all things sweet and fair;

One with the joy that breaketh into song,

One with the grief that trembles into prayer,

One in the power that makes Thy children free

To follow truth, and thus to follow Thee."

THE MEMORIAL CELEBRATION

ON Sunday evening, April 4th, approximately 450 celebrated our dear Redeemer's Memorial Supper in Brooklyn Tabernacle. We were much pleased to have so considerable a number of communicants present. Of course, these were not all of Brooklyn proper. In fact, the regular congregation comes largely from the region round about. The occasion was a very solemn and impressive one. Our afternoon discourse on the Passover, typical and antitypical, led our minds in the proper direction for the appreciation of the solemn memorial and our comments in the evening related chiefly to the significance of the bread and the cup. We showed that the eating of the bread pictured the appropriation of our Lord's human rights, by which we were justified and by which our justification of righteousness in God's sight is maintained, notwithstanding the imperfections which are ours through heredity. We showed that the blood represented primarily our Lord's earthly life rights appropriated to us, justifying us to life.

Then we took the second and larger view of the matter and saw in the light of the Apostle's words that all of the faithful, all of the Royal Priesthood, all of the members of the one Body of Christ, join with their Lord in becoming the One Loaf and join with Him also in the breaking of that loaf, that it may be the Bread of Restitution to the world of mankind. We saw in the light of the Apostle's words, too, that in becoming members of the Body of Christ we become sharers with our Lord in his cup of suffering, in his sacrifice of earthly life. We saw further how in the Divine purpose this earthly life, which we surrender forever, goes under the New Covenant to Israel, Judah and all the families of the earth, while we are granted spiritual life and rights.

"The cup of blessing which we bless, is it not the communion (fellowship-sharing) of the blood of Christ? The bread which we break, is it not the communion (in his sufferings) of the body of Christ? For we being many are one bread and one Body; for we are all partakers (sharers) of that one Bread."--`1 Cor. 10:16,17`.

As we thus took a fresh glimpse at the significance of the "deep things of God," our hearts were stirred to their depths with the realization. How wonderful it seems that we should be called to such an intimate association with our Lord and Redeemer, both in the sufferings of this present time and in the glories that shall follow! We called to mind the fact that the Lord could not reasonably require less of us; that this is but a reasonable service, privilege and honor. We realized afresh how great would be our loss if we should fail to make our calling and election sure by unfaithfulness to the vows taken when we were accepted as his "members." We pointed out that even those who would constitute the "great company" must attain that standing through great tribulation, and that none could be acceptable to the Lord for life eternal except the pure in heart, filled with his spirit; and that, as the Apostle says, the matter with us is one of life or death eternal. We sought afresh to build one another up in the most holy faith and love and devotion and zeal, that the victory might be won-- eternal life. We exhorted that it is really easier in some respects to gain that eternal life on the highest plane, the Divine nature and Royal Priesthood, than on the lower plane of spirit being, typified by the Levites.

Almost all who were present partook of the memorial emblems and we closed the service with prayer, followed by a hymn, after which we went out quietly, without our usual greetings, striving to carry with us, so far as possible, the precious thoughts of the occasion.

Reports thus far received are that the celebration has been very general and that in a majority of cases the numbers participating show an increase over last year. In a few cases the increase is small or none, because whereas friends from several districts had previously met together, they have now grown large enough to meet separately. The report from Pittsburg is an excellent one--just about as we expected; the Bible House Chapel was more than filled, so that extra chairs were needed and brought in. Notwithstanding this the showing is not as large as on some previous occasions, because usually these services have been held in Carnegie Hall or some other larger auditorium, and have been attended by friends from nearby places--notwithstanding our frequent reminders that it is desirable that the friends of each locality meet by themselves, after the manner of a family, in harmony with the original instructions of the type.

Altogether the general interests of the harvest work seem to be deepening and broadening. Yet, we must expect continued and increasing testings of faith and love, even to the end of the Harvest time; for in no other manner does it seem possible for the Church to be tested. Thus St. Paul, while admonishing us to mark those who cause divisions (`Rom. 16:17`), and exhorting again that there be no divisions among you (`I Cor. 1:10`), declares, "I hear that there be divisions (schisms) among you, and I partly believe it; for there must be heresies among you that they which are approved may be made manifest among you." (`I Cor. 11:18,19`.) Again, St. John says, "They went out from us. They were not of us, for if they had been of us, they would, no doubt, have continued with us; they went out that they might be made manifest that they were not all of us."--`1 John 2:19,20`.

The substance of this teaching is that while it is true that the Body of Christ is one and should be bound together mutually by the bonds of love and sinews of Truth, nevertheless if, after we have done all in our power to hold a fellow-member with our love and with the truth he departs, we are to take the matter with equanimity, remembering that the Lord knows the heart and that having done all in our power the remainder is for the Lord to attend to and that he will attend to disciplining and bringing back into fellowship with the Body all that are truly his. "The Lord knoweth them that are his." We do not. We do well to remember this and to exercise full confidence and faith in the Lord and his wisdom and love and power in dealing with every disobedient member. It is ours to be kind and gentle toward all, while reminding ourselves and others of the Lord's own statement, "Vengeance is mine, I will repay, saith the Lord."

Below we give reports of the numbers participating in the memorial celebration in the more prominent congregations which have thus far reported attendances of twenty and above:

Meaford, Ont.; Hoopeston, Ill.; Clayton, Ga.; Colmra, Ala., 20. Everett, Wash., 21. Moore, Pa.; New Brunswick, N.J.; Mansfield, O.; Pt. Limon, Costa Rico; Reading, Pa.; Halifax, N.S., 22. So. Sharon, Pa., 23. Rochester, N.Y.; New Liskeard, Ont., 24. Elgin, Ill.; Jacksonville, Fla., 25. New Albany, Ind.; Rockford, Ill., 26. Port Clinton, O.; Auburn, Ind.; Iola, Kan.; Hartford, Conn.; Galveston, Tex., 27. Tampa, Fla., 28. Muncie, Ind.; Springfield, Mass., 29. Tiffin, O.; Allentown, Pa., 30. Suffolk, Va.; Harrisburg, Pa.; Milwaukee, Wis., 31. Birmingham, Ala.; Pasadena, Cal., 32. Dallas, Tex.; Knoxville, Tenn., 33. Cohoes, N.Y.; Worcester, Mass., 34. Omaha, Neb., 35. Lynn, Mass.; Lancaster, Pa.; Denison and Sherman, Tex., 36. Detroit, Mich.; Schenectady, N. Y., 39. Vancouver, B.C., 40. Louisville, Ky., 41.

Canton, O., 43; Struthers, O., Atlanta, Ga., 42; Denver, Col., Richmond, Va., 45; St. Joseph, Mo.; Altoona, Pa.; Binghamton, N.Y., 48; Baltimore, Md., Cincinnati, O., 49; Toledo, O., 50; San Antonio, Tex., 52; Hamilton, Ont., 55; Houston, Tex., 56; Dayton, O., Kansas City, Mo., 58; Portland, Ore., 61; Scranton, Pa., 73; Kingston, Jamaica, 79; Columbus, O., 84; St. Louis, Mo., 86; Indianapolis, Ind., 96; St. Paul, Minn., 99; Oakland, Cal., 100; Providence, R.I., 101; Barmen, Germany, 110; Cleveland, O., 134; Washington, D.C., 149; Boston, Mass., 200; Philadelphia, Pa., 201; Chicago, Ill., 275; Glasgow, Scotland, 316; Allegheny, Pa., 320; London, England, 388; Brooklyn, N.Y., 450.

OUR PERSONAL RESPONSIBILITIES

SOME of the dear friends are "overcharged" in one way and some in another. Some surround themselves with so many cares of this life and are entrapped by the deceitfulness of riches, either already acquired or being sought after, that they have not time for proper spiritual nourishments and exercises. Hence these are spiritually weak and sick and need to go to the Great Physician and to heed the counsels of his word. Others are overcharged in trying to attend to the affairs of others and feeling responsibilities that the Lord has never put upon them. This also is an indication of spiritual weakness, for these dear friends are surely neglecting their own nourishments and exercises, else they would not have so much time to spare in finding fault with others. They need to read, mark and inwardly digest the various spiritual declarations to the effect that the Lord's people should learn not to be busybodies in other men's affairs. St. Paul says, "For we hear that there are some which walk among you disorderly, working not at all, but are busybodies." (`2 Thess. 3:11`.) And again he says, "And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also, and busybodies, speaking things which they ought not." (`I Tim. 5:13`.) The Apostle Peter admonishes, "But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busybody in other men's matters."--`I Pet. 4:15`.

Nothing in the above, dear friends, is written in any unkind spirit, but with the intention of helping some who are really good and noble at heart, but deficient in their faith in the Lord as the Manager of His own work; hence, sometimes they are given to evil surmisings, if not evil-speaking, in respect to brethren whom they should rather leave in the Lord's care, praying for them and, to the extent that they have actual knowledge and proper opportunity, doing what may commend itself to their judgment and confidence as their proper duty in the way of expostulation and suggestion; but the matter should surely go no further than this. They should not set themselves as regulators of the affairs of others, and especially not as regulators of the Lord's affairs. Surely the Lord can be trusted to manage His own cause. And surely we have confidence in His wisdom and ability, as well as in His justice and His love. Let us have more faith in the Lord and look rather for His leadings than for how we can steady the ark, unless, indeed, He has specially so set us in the Body of Christ as to put the responsibilities upon us. "God hath set the members every one of them in the body, as it hath pleased Him."--`I Cor. 12:18`.

We offer the above suggestions in the warmest of Christian love to some of the dear friends who have chided us for permitting the newspapers to print our likeness and, as they would say, for using worldly means in the propagation of the Gospel message. They write us that they fear that the wide publication of our Sunday discourses by the newspapers, in connection with our removal to Brooklyn, etc., means somehow a lowering of the Divine standards and catering to the world and to the clergy, etc., etc.

Our reply is that they should give themselves no concern in this matter, but leave it in the Lord's hands. He has succeeded in guiding His work and us in the past, and we feel sure will continue successful. A Leaven Purgative or a Faith Tonic would appear to be the proper prescription for this spiritual unrest.

As a matter of fact, dear friends, we are confident that there is no lowering of the Divine standards in our public utterances--oral and printed. We are equally confident that we are very unpopular with the clergy of all denominations and that some of them are our bitter enemies, all of whom seem to do everything in their power to injure us personally and to hinder our service of the Truth. Neither do we think for a moment that our utterances are popular with worldly editors and the publishers. These are mostly irreligious and publish the discourses merely to interest their readers. We do not even think that our discourses are popular with the public. There is, however, a sprinkling of deeply religious people, and others who have a respect for religion, to whom the Bible has heretofore been a dark, mysterious, sealed book. Some of these are becoming interested in the Divine Plan--some slightly, some deeply interested.

It is our thought that the Lord is opening the way at the present time for a very general circulation of a knowledge of the Divine Plan and that it is under the guidance of Divine providence that the sermons are now being printed in more than a hundred newspapers every week and reaching millions of readers. While maintaining the highest standard of Truth in our utterances we esteem it to be the Lord's will that we present the Truth in as attractive manner as we know how, if, by any means, we might win some, as the Apostle suggests. The use of pictures in public prints has greatly increased of late, and publishers insist that they must make every item of their papers attractive. That is their business, not ours. It is ours to see that the Truth is presented as wisely and as widely as possible. If we would have the co-operation of the newspapers in setting the Gospel before the public we must allow them liberty in respect to illustrations, headings, etc., within reasonable bounds.

Our thought was that the sermons could be published under the caption of People's Pulpit of Brooklyn Tabernacle without the name of the author, and several were thus sent out. However, the publishers disapprove this and insist that our personality is a necessary feature to make the discourses attractive to their readers.

Some of the dear friends forget that if it had not been for our use of progressive means in setting forth the Harvest message they might have remained in darkness respecting the good tidings, unless God had worked a miracle in bringing the matter to their attention in some other way. The lesson for us each and all is this, "Do with thy might what thy hand findeth to do," and give thy brother the same liberty also. Be glad and rejoice if, by any honorable means, the grace of God is made more widely known. Nothing is much more hurtful to a Christian than the souring or ferment of his mind. And where it attacks the heart it becomes fatal. It is the start of a root of bitterness. Let us put all such things away and remember the Master's words to the disciples, "He that gathereth not with me scattereth abroad."

Be assured, dear brethren and sisters, that our move to Brooklyn and the occupation here of larger quarters adapted to the enlarging work means no change of sentiment on our part. We trust that the Lord will find every worker in the Brooklyn Tabernacle and Bethel as earnest and modest and humble and self-sacrificing as ever--and, if possible, more so. Judge not according to outward appearances merely, and think no evil. Should the Lord's blessing continue with the work for a couple of years as now, the Harvest message will, we doubt not, reach the people of small towns and the country through the newspapers as we never were able to do with the tracts and books.

We are not expecting great things, but, temporarily, a considerable degree of prosperity. It will not surprise us if within two or three years a great change shall be permitted by Divine providence, which, to others than ourselves, would seem like a withdrawal of Divine favor from this work; but to us it will mean that the Harvest work is nearing its completion. Let us join hands in the reaping work while it is called day, for the night cometh wherein no man can work.

Personally to be brought prominently before the public attention is distasteful to us; we would much prefer to proceed with the work quietly, unobserved and unknown, holding up the cross and hiding self behind it.

Moreover we realize that the more we are brought into prominence the more are our enemies stimulated to slander us and to say all manner of evil against us falsely: for this cause also we would, if possible, hide personality, if the interests of the work permitted it. It seems evident, however, that the Lord's time has come to bring the Harvest message to the attention of the public; and it is this conviction that leads us to submit cheerfully, willingly, to the arrangements which Providence seems to be opening, and into which the force of circumstances seems to be pressing us.

It will be remembered that in the close of our Lord's ministry there seemed to be a turn of the tide in favor of that Harvest message, so far as public opinion was concerned; this led the religious rulers and teachers of the people to the more bitter opposition, which eventuated in our Lord's crucifixion. May it not be that with the close of this Age, Present Truth may obtain a degree of public recognition which will serve to draw against it and its servants the ire and the fire of some who occupy prominent places and great influence in religious matters! We do not know, but we should not be surprised if such would be the result.

We take this opportunity to express our appreciation of the interest and zeal shown by our readers in the supporting of newspapers publishing the weekly sermons, and sending words of encouragement to the editors. Permit us to suggest, however, that where more than one copy of the sermon is desired the subscriptions should be scattered amongst the various papers publishing the sermons, and that they be encouraged in proportion to their circulation. Another suggestion is that you send all subscriptions to the "Watch Tower" Office, as this will be much more advantageous to the cause.

Another item: In the interest of the work we have contracted with a Newspaper Syndicate, giving it a general control of the sermons,--to say which newspapers may have them and which may not, the terms, etc. This Syndicate will handle the sermons for profit, nevertheless at a low price. Be assured that Brother Russell makes no profit by the sale of the Gospel. In view of this we advise that our friends hereafter refrain from any effort to have the sermons published in any newspaper --contenting themselves with the encouragement

of the papers which are publishing them. The addresses of all the papers publishing these sermons will be sent to us. If your subscriptions be sent to us without specifying which paper you desire we will see that you get the one published nearest to your home, either a daily or weekly, as you may prefer. In most cases we can supply these to you cheaper than you could subscribe for them yourself, because the "Watch Tower" has a clubbing arrangement with many of these.

THE SWEET-BRIER ROSE

Beside my cottage door it grows,

The loveliest, daintiest flower that blows--

A sweet-brier rose.

At dewy morn or twilight's close,

The rarest perfume from it flows,--

This strange, wild rose.

But when the rain-drops on it beat,

Ah, then its odors grow more sweet,

About my feet!

Ofttimes with loving tenderness

Its soft green leaves I gently press

In sweet caress.

A still more wondrous fragrance flows,

The more my fingers firmly close,

And crush the rose!

Dear Lord, oh, let my life be so,--

Its perfume when the tempests blow,

The sweeter flow!

And should it be Thy blessed will

With crushing grief my soul to fill,

Press harder still.

And while its dying fragrance flows,

I'll whisper low, "He loves and knows

His crushed brier-rose." G. W. S. Jan. 20,'09.

"YOU HATH HE QUICKENED"

--`JAMES 2:14-26`.--MAY 30.--

Golden Text:--"Faith without works is dead."--`V. 20`.

MANY have supposed doctrinal conflict between St. Paul and St. James, the former holding faith as the important feature of Christianity, the latter insisting that works take precedence. More or less this conflict of thought has come down the ages and is with us to-day. We hold that there was no such conflict between the Apostles, and that the subject, rightly understood to-day, leaves no room for disputation. St. Paul insists that the Law Covenant was a Covenant of works, and that none could be justified under it, because none could do perfect works, and that, therefore, all Jews were under condemnation. He points out that the original Abrahamic Covenant was better and superior to the Law Covenant, because its provisions did not require perfect works, impossible to the fallen man, but instead tested him along another line--the line of his faith. St. Paul did not mean, and did not say, that works were valueless in God's sight; but, realizing that the Jews, trusting in their special Law Covenant, already laid more stress upon works than upon faith, he pressed upon their attention the fact that with Spiritual Israelites of the Isaac class, heirs of the original Sarah Covenant, faith must be regarded as the standard. Under it whoever would attain the proper kind of faith would be acceptable to God. That Covenant does not declare for faith without works, but it does indicate a proper development of faith as necessary--something beyond the initial belief that "God is and that he is a rewarder of those who diligently seek him."--`Heb. 11:6`.

Faith is a matter of steps and development; and only the developed faith could possibly bring to us the blessing of the Abrahamic Covenant. This would imply works, to the extent that they would be possible, as in attestation of the faith. Nevertheless, none of us can be justified by works, because our best works are imperfect. Our judgment, our test, in its last analysis is, "According to thy faith be it unto thee." (`Matt. 9:29`.) St. James possibly noticed a tendency in some to go to the opposite extreme in the matter of faith, and to ignore works entirely. He does not claim that any could do works that would justify them before God, but merely insists that if the right kind of faith be developed in the heart it will surely bear fruit and make an outward manifestation, according to circumstances. Undoubtedly this is a sound position and one fully in accord with our Lord's words, "By their fruits ye shall know them." --`Matt. 7:16`.

Coming to an orchard filled with fruit, we may quickly discern the various kinds of trees by their fruits. So with the Christian. If he professes faith in Christ we are willing to acknowledge him as a brother, but "If any man have not the Spirit of Christ, he is none of

his;" hence, we look for evidences of the Lord's Spirit, disposition, character, in all those who profess to be his "members," "brethren." (`Rom. 8:9`.) If we see little of the Lord's Spirit (disposition) we are inclined to next inquire how long the brother has known the Lord and professed consecration to him. We thus sometimes find "babes in Christ," who, for the time they have had a knowledge of him, should be more developed and have a larger measure of his Spirit. We should be on guard against considering such, in any sense of the word, suitable teachers or exemplars.

On the contrary, we may very speedily discern the Spirit of Christ in some--their gentleness, meekness, patience, brotherly kindness, love. And if, as sometimes, these qualities be quickly developed in some who have only recently come to a knowledge of the Truth, we may the more rejoice with the fruit-bearer. However young in years, the fruit-bearing quality, the heart development, would indicate such to be possibly one of the "Elder" brethren--even though, because a novice, the Church may not yet consider it due time to advance him formally to an official position as an "Elder."

THE BEGETTING, THEN THE QUICKENING

In other words, the teachings of St. Paul and St. James may be fully harmonized by remembering the words of the former, "You hath he quickened, who were dead in trespasses and sins." (`Eph. 2:1`.) After the sinner, dead in trespasses and under condemnation, has, by the grace of God, heard of Christ and has accepted his share of the redemptive work by faith, he is "justified by faith," before he has had any time to bring forth works or fruitage of any kind. Then if, following the Lord's leading and instruction, he presented himself a living sacrifice to the Lord to take up his cross and follow in the footsteps of Jesus, the acceptance of his sacrifice by the Father meant his begettal to a new nature--to the spirit plane as a "New Creature." If the begetting spirit be not lost, if it do not die, a transformation work will progress. By and by a quickening or activity will result from the indwelling of the holy Spirit in the mortal body. If this process continues, ultimately the "New Creature" will be perfected and ready for birth on the spirit plane--by resurrection. Thus our Lord in his resurrection was the First-Born of many brethren, and we, his brethren, will be "born from the dead" in due time, if faithful. But if the spark of life perish, we become castaways and will experience no resurrection birth.

From this standpoint we are ready to discern that the beginning of God's leading with us is along the lines of faith, and that it is to our faith that the promises of God appeal, and that by these "exceeding great and precious promises," touching our faith, energizing our faith, God works in us, first to will, and later to do, his good pleasure. To will to do right is of primary importance and is wholly of faith. The doing, which results from this faith, is God's operation through it and corresponds to the "quickening" of the natural birth. The period of the quickening may come sooner or later, but the strength, the vigor, of the unborn infant is usually estimated by the degree of quickening manifested. And so it is with the Christian. When his faith shall have developed sufficiently, the degree of his activity in obedience to God in the service of the Truth and righteousness and the brethren will indicate the strength or the weakness of his spiritual development.

Self-examination along this line is very proper. If we have heard, seen, tasted, of the grace of God and enjoyed it, and if no desire to serve our gracious Father or to assist others to the same blessings that we enjoy has been manifested, it implies that our spiritual vitality is very weak and in danger of perishing. But if, on the contrary, we find ourselves burning with fervency

of love for the Lord, and with appreciation of his great Plan of Salvation, and are consumed with a desire to tell the good tidings to others for their blessing, strengthening, upbuilding and participation in the Divine faith, it should encourage us. We should notice, too, that Jesus specially loved and favored the more zealous, vigorous and energetic of the apostles, Peter, James, John, and, we may be sure, Paul also.

BE YE WARMED AND FILLED

St. James presses his point and endeavors to awaken some who have a measure of faith, but who have not gone on to the quickening degree. He asks what profit there would be for us to say that we have faith if we do not have works to correspond--to attest the faith, however imperfect the works would be. He asks (R. V.), "Can that faith save him?" We answer, No. As St. Paul declares, It is the faith that works by love that counts. But it is the faith that counts, and not the works; because the faith can be perfect, complete; but perfection of works is impossible to us, because we have this treasure of the New Nature in an earthen vessel.

Illustrating this point he suggests that to tell a poor brother of our faith that God will help him and to send him away without relief, when it is within our power to relieve him, would not be such a faith as God would approve. It would rather signify that we had deceived our own selves. It would profit us nothing. So faith that has no works, of any kind or degree, cannot be called a living faith, because, as yet, it has given no evidence of life--it has shown no quickening.

St. James clearly attests his thought, saying, "A man may say, Thou hast faith, and I have works; show me thy faith without thy works, and I will show thee my faith by my works." Again he points to the special feature of the Jewish faith in one God in contrast with the beliefs of the heathen in many gods. He says to the Jewish brethren, "You boast in having knowledge of the one living and true God, but surely this is not the extent of your faith in this direction; because the devils believe and tremble. Oh, foolish man, faith without works is barren. It can never bring you life, birth." A faith that will not develop obedience, in harmony with ability, is, therefore, unavailing during this Gospel Age, even as imperfect works failed to justify to life under the Law Covenant.

ILLUSTRATIONS OF FAITH AND WORKS

Note the case of Abraham, the "father of the faithful." It is written that he believed God, and that his faith was counted to him for righteousness. But how much faith is required and to what extent is it involved in works? St. James points out that God placed a crucial test upon Abraham's faith, which would have proven it inefficient, if it had not developed to the quickened stage of works of obedience. It was years after the promise had been made, and Isaac, the seed of promise, was grown to young manhood, when God commanded that he should be sacrificed upon the altar--thus prefiguring how The Christ, the true Seed of Abraham (`Gal. 3:29`), must all have the testing of faith to the point of obedience, even unto death --sacrificial death.

Then, fearful that he had given an example of so lofty a faith and obedience as would discourage us, St. James picks out and holds up before us another illustration of faith and works--that of Rahab the harlot. She had faith in God, but it would not have availed her if it had not developed to the degree of activity and helpful service, risking her own interests temporarily for the assistance of the spies. Manifestly she would never have had such works without faith--and it is the faith that is specially pleasing to the Lord. But the faith would not have been pleasing to the Lord, had it not led up to works in accord. Thus we see how works have to do with our justification, in conjunction with our faith, which is the foundation of our works.

THE BODY WITHOUT THE SPIRIT

St. James summarizes this thought, saying, "As the body without the spirit of life is dead, even so faith without works is dead." Some might think that the writer of these words had erred in likening the body to faith and the spirit of life to works, supposing that the illustration

should be reversed, namely, to compare the body to works and the spirit of life to faith. But St. James has expressed the matter properly. A body must be had before any spirit of life could come into it. So a faith must exist before it can be quickened into activity. But the quickening is absolutely necessary ere we could have our birth of the spirit in the First Resurrection.

Notwithstanding all that we have written on this subject, especially in Studies, Vol. VI., some of the dear friends occasionally write us in perplexity, desirous of knowing what course they should pursue, in respect to brethren (and sometimes prominent brethren) whose works do not correspond with their professions of faith. For instance, a letter recently received noted the fact that one prominent in the Truth at whose residence the meetings were usually held, has a weakness for intoxicating liquors. They feared that if the meetings were removed from his home he would not attend them elsewhere. They desired to know the Lord's will respecting their course of action.

We were glad to note their love for the brother and also their solicitation for the Truth, lest his weakness might bring the cause of Christ to a measure of dishonor. We advised that the erring one be still treated as a brother, for his weakness may be of heredity and much against his own will; but we also advised that one thus weak should not in any sense of the word be set forth to the world as a prominent representative of the Truth; that so doing would dishonor the Truth and also be injurious to the brother, who might come to feel that his weakness was conceded by the brethren to be justifiable, and thus encouraged he might fail to put forth the necessary energy--fail to allow his faith to work in him, to rule him, to control his mortal flesh, as the Scriptures require.

With full sympathy and brotherly love it is our belief that the brother is not being helped by the course pursued; that it would be better for him if the dear friends would give him loving reproofs and remove the meeting from his home. If he has any of the spirit of the Lord, the spirit of meekness and love of the brethren, such a course would be a most helpful reproof, setting before him, and before all, the high standards of Christian deportment. Is it claimed that this might lead him to antagonize the Truth? We answer that the Scriptures forewarn us that our Gospel is a "savor of life unto life, and of death unto death." (`2 Cor. 2:16`.) Our whole responsibility is in doing the Lord's will in the kindest, most gentle, most loving manner possible, yet with that force and positiveness which will impress a lesson upon those who are amenable to our influence and the influence of the Lord through us.

We have just received a letter from a dear Sister who has been connected with and deeply interested in the Truth for years. She writes us that she is only now awakening to a realization of the wonderful privileges that are hers in connection with the Harvest work, and of "showing forth the praises of him who has called us out of darkness into his marvelous light." This dear Sister is only now becoming thoroughly quickened, energized with the Truth. The good features to result may be expected, not only in the bringing of others into a knowledge of the Truth, but also a bringing of her own heart into full harmony with the Lord and to greater character likeness to him, in the manifestation of the fruits and graces of the Holy Spirit. This quickening came in conjunction with the endeavors of the Sister to live up to all the various features of The Vow. We hope to hear from others similarly blessed and energized to good works for the Lord, the brethren and the Truth.

"NOT THE SPIRIT OF TIMIDITY"

"For God hath not given us a spirit of timidity; but of courage, of love and of a sound mind."--`2 Tim. 1:7`.

THERE is one kind of fearlessness which is begotten of self-esteem, lack of humility. This is not the kind enjoined upon the Lord's people. They are to be both tender-hearted and humble-minded. The spirit of courage possessed by the saints is based largely upon their faith in the Lord. Realizing the divine love and providential care, these can apply to themselves the gracious assurance that "The Father himself loveth you" and that "All things shall work together for good to them that love God, to the called ones according to his purpose." It is this realization of divine all-wisdom and all-power that gives the strength of heart referred to in our text. It will be readily seen, then, that this courage is based upon faith, though of course the faith must have a foundation of knowledge. The proper relationship of our growth is primarily knowledge: faith, courage, activity, and all of these continue to grow, and in their maturity make us wise, faithful, courageous overcomers in respect to the spiritual matters to which we have been called.

Sometimes we realize our deficiencies and are not able to locate the cause. Some one says, I want to be an overcomer, to gain the victory over the spirit of the world, over the tendencies of my own fallen flesh and over the wiles of the Adversary, but somehow I cannot; I fail. Such should learn to look for the source of failure, the deficient element, and should fortify himself in respect to the same. Let him ask first, Is my failure to overcome due to a lack of courage? Am I fearful, and hence unable, to fight the good fight of faith and, by the Lord's assistance, to gain the victory? If he has the courage he may find that he has not been sufficiently trusting the Lord, but leaning too much on his own

strength. Such should remember the Apostle's words, "When I am weak, then am I strong"; reversely, "when I am strong in self-assurance, I am then weak," because the Lord wishes me to rely not upon myself, but upon him, his strength, his grace. If the courage be found deficient the reason evidently is that the faith is lacking, and if so, there is a reason for it: either a lack of knowledge on which to build faith, or a lack of exercise and development of faith. The knowledge is to be sought from the right quarter, in harmony with the Lord and his Word, and the faith is to be exercised, continually recognizing the Lord's interest in us as his children, as testified to by his Word and by noticing the leadings of divine providence in our daily affairs.

LOVE CASTS OUT FEAR

There is a proper fear or reverence and disinclination to offend our heavenly Father and our Redeemer, which we wish never to lose. Perfect love will not cast out this fear, but rather intensify it. The fear which love casts out is timidity, a servile fear or dread of the Lord or of Satan, or the fallen angels, or of men and what they might do unto us. Perfect love cannot be attained without knowledge, faith, courage and overcoming. It is the result of the exercise of all this divine arrangement that brings us nearer to God and makes us truly thankful and appreciative of his gracious purposes and omnipotent power for their accomplishment.

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