ZWT - 1892 - R1346 thru R1484 / R1375 (001) - March 1, 1892

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VOL. XIII. MARCH 1, 1892. NO. 5.



The Pittsburgh Christian Advocate, a Methodist publication, recently contained an editorial which serves as a straw to show how the still rising wind-storm, which has caused so much commotion in Presbyterianism, is beginning to affect Methodism.

The article was a plea for the abolition of the doctrinal test required of lay members, on the ground that it is a violation of Wesley's teaching on that subject, contrary to the constitution of the society, and mischievous in its effects, illustrations of which were given in men who were kept out of the church by it, though heartily in sympathy with its otherwise free, aggressive and progressive spirit, and in men driven out of it by the conviction that they ought not to pretend to believe what they do not believe.

Commenting on this, the Pittsburgh Times says:--

"The article in the Advocate repeats with evidence that this requirement is not consonant with Wesley's idea; says 'furthermore, this requirement is, as it seems to us, unconstitutional,' and gives plain reasons from the most authoritative source for thinking so; calls attention to the contradiction which has worked the mischief just spoken of--'We who in our history have laid the least stress on mere dogma now stand forth as the most exacting in this particular;' and insists that the only thing which should be required of the private member is that he show an honest and earnest wish to lead a good and useful life.

"Methodism claims to have on its rolls and in its congregations about one-fifth of the Protestants of the United States. Every preacher knows that there are scores of the most active and influential members who do not believe doctrines which stand out prominently in the articles of faith, and that the church dare not try to enforce a literal subscription to them. This article in the Advocate is a challenge to the exaction which does violence to the history and hampers the progress of the church. The article is noteworthy as showing that Methodism is falling into line with those who deny that a Christian life is dependent upon subscription to an interpretation of Christian doctrine made by men who were no better qualified to interpret it than they are themselves."

The suggestion of the Advocate is a good one, so far as it goes, but if Methodists would go further and abolish the distinctions of clergy and laity and remember that they are all brethren, and that the Word of God is the only legitimate creed for Christians, they would be getting a little nearer the true position of the Church.

Then let them not forget that the Lord himself is the only rightful Head of the Church, and consequently the only authority in it. A recognition of his headship or supreme authority in the Church, and of his Word alone as its doctrinal standard, with faith in him as the Redeemer and in the power of his truth to sanctify, together with a recognition of the individual liberty of consecrated believers, to grow in grace and in the knowledge of the truth, is the only proper attitude of the Church.

The article, we think, is very significant of the fears which thinking Methodists have for Methodism

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in view of the rising breeze which has already struck and so badly damaged Presbyterianism. The thoughtful and solicitous begin to feel the necessity for observing some wise precautions so that the storm will not strike them so severely when it does come.

It is significant also of another fact, viz., that Methodists--even those very anxious to support and perpetuate Methodism--care more for the name and for the numbers and prestige of the denomination, than for the doctrines that constitute Methodism and which distinguish it from other isms. But if the doctrinal tests be abolished among the lay members, why not among the clergy as well, leaving all free to accept and teach what they honestly believe? O, say they, that would be too radical; for then the world would soon discover that Methodists are not Methodists at all. We must still have a Methodist yoke and must put it on somebody's neck; and since the clergy are paid for wearing it they will submit to it, but the membership, having no such inducement, will not; and if we try to make them do so, they will just leave, and we want to retain them, as every one counts both numerically and financially.

Very sound logic that, from the standpoint of worldly policy. But what requirement shall we make of members? is the inquiry. Now mark the suggestion. Is it that they should recognize themselves as justly condemned in Adam, but justified to life through faith in the precious blood of Christ shed for their redemption and the remission of sins? Is it that they recognize the Word of God as the only rule of faith and practice, and having repented of and forsaken sin that they desire henceforth to conform their lives thereto? No: the article insists that "the only thing which should be required of the lay member is that he show an honest and earnest wish to lead a good and useful life."

Why, who could not be a Methodist under those conditions. Mr. Ingersoll would make a very good Methodist; so would Mr. Carnegie, though he claims to hold the principles of Buddhism. He is surely leading a good and useful life--has plenty of money and appropriates much of his surplus wealth to the public benefit. And there are scores and hundreds and thousands of such--very good Methodists, indeed.

But all this indicates still further the trend of Methodism to be, in common with other denominations, toward open infidelity. The church nominal is full of infidels, and the above is an open confession of the fact to those who are sufficiently awake to read it.

Such a precaution as this article suggests will not, however, be able to protect Methodism against the rising storm. It is coming, and coming, too, with tremendous force; and every ism in the broad domain of Christendom may well tremble in view of it. But let the few precious saints who love the Lord more than the isms, and the Bible more than the creeds, and the truth more than the speculations of men, cling yet closer to the Rock of ages. Here only is safety, and not in fellowship and alliance with the hosts of unbelievers, whatever be their name or position among men. Remember that the true saints whom alone God recognizes as his Church are a "little flock"--

     "A little flock disowned of men,
     But owned and loved of God."


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In answer to queries on the subject, we reply: We have not yet received a reply to the letters to Barons Rothschild and Hirsch, proposing a plan for the organization of Palestine as a nation. It appears, however, from the clipping below, that one of the gentlemen is already acting on a part of the suggestions offered. It reads as follows:--

"Jewish exiles from Russia and Poland are really to have a home in Palestine after all. Through Baron Edmond de Rothschild a tract of land forty miles east of Lake Tiberias, and said to be extremely fertile, has been bought. No families will be sent until some young men, who are to go as pioneers, have made the country habitable."--Milwaukee Sentinel.


A wise man gets happiness from what he is rather than from what he has. What he is remains. What he has--who will insure that? "Therefore, with all thy getting, get understanding."--Sel.


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[In a recent book, by Oliver Wendell Holmes, "Over the Teacups," the following beautiful stanzas are found. The author introduces them with these words:--

I was crowded between two children of Israel, and gave free inward expression to my feelings. All at once I happened to look more closely at one of my neighbors, and saw that the youth was the very ideal of the Son of Mary.]

     A fresh, young cheek whose olive hue
     The mantling blood shows faintly through;
     Locks dark as midnight, that divide
     And shade the neck on either side;
     Soft, gentle, loving eyes that gleam
     Clear as a starlit mountain stream;
     So looked that other child of Shem,
     The maiden's Boy of Bethlehem!

     --And thou couldst scorn the peerless blood
     That flows unmingled from the Flood,--
     Thy scutcheon spotted with the stains
     Of Norman thieves and pirate Danes!
     The New World's foundling, in thy pride
     Scowl on the Hebrew at thy side,
     And lo! the very semblance there
     The Lord of Glory deigned to wear!

     I see that radiant image rise,
     The flowing hair, the pitying eyes,
     The faintly crimsoned cheek that shows
     The blush of Sharon's opening rose,--
     Thy hands would clasp his hallowed feet
     Whose brethren soil thy Christian seat,
     Thy lips would press his garments hem
     That curl in wrathful scorn for them!

     A sudden mist, a watery screen,
     Dropped like a veil before the scene;
     The shadow floated from my soul,
     And to my lips a whisper stole:--
     "Thy prophets caught the Spirit's flame,
     From thee the Son of Mary came,
     With thee the Father deigned to dwell,--
     Peace be upon thee, Israel!"


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Time is one of the most important factors in God's plan. The days of creation were long periods of time; the time of man's experience with evil has been six days of a thousand years each; the day of redemption and of the development of the Church has been nearly two thousand years. Time has been necessary for the accomplishment of God's great work; and it has also been necessary in proving to man the righteousness of God's character. Only time could prove to men his invincible justice. Six thousand years ago his sentence of death passed upon mankind, and during all that time he has permitted generation after generation to go down into the grave in the midst of agony and blood and tears. And though he loved men so, even while they were yet sinners, that he spared not his own Son, but freely gave him up for us all, yet he has never for a moment relented to interpose his power for the relief or release of the groaning creation: nor will he do so until his "due time"--the time which his wisdom appointed, which will be the very best time for the securing of the largest possible results to the race, both of knowledge and of advantageous experience, as well as the development of several of the most important features of his plan. But as time only can develop God's plan, so time only can manifest his love, as well as his wisdom, his grace, his power and his justice.

Time will fully manifest the divine wisdom in what seems to short-sighted humanity like pitiless delays. Already those who are privileged to view by faith the divine plan see the necessity of time for its full accomplishment. It is in view of such necessity that the children of God are frequently exhorted to patience. God has kindly brought us to his standpoint of view and bidden us look into the glorious future --to the outcome of his plan; and in proportion as we are able to comprehend and believe it, we may rest and rejoice in it. But in the meantime, being thus graciously refreshed by the cheering prospect, we must patiently wait for the end, however painful the waiting season may be.

Patience is a virtue which our Heavenly Father desires to cultivate in us; and he manifests in himself the grandest example of it.

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Through all the centuries past he has patiently endured the reproaches of those who, failing to understand the course of his wisdom in executing justice and in working out the deep designs of his abounding grace, attributed evil, and only evil, to his truly glorious and holy character. He knows that "in due time" his character will be fully vindicated, and so he patiently waits and works and endures. So also our Lord Jesus waits and endures. He endured great humiliation in coming to our low estate. Then as a man he patiently endured the contradiction of sinners against himself and the ungrateful persecution, even unto death, from those he came to save. And, like his Heavenly Father, through it all he was cheered in consideration of that "due time," though then in the far distant future, when his character, and also the Father's character, would be fully vindicated and manifested to every creature in heaven and in earth. And still our blessed Lord Jesus and our adorable Heavenly Father await with patience the grand consummation. So, in similar attitude of mind, must we wait; for the servant is not above his Lord, and our rejoicing in view of the future will, if we have the mind of Christ, be not only because of our own prospective vindication and glory, but also in prospect of the vindication and glory of God and of our Lord Jesus, and of the prospective everlasting triumph of truth and righteousness.

The waiting time is by no means a time of rejoicing, except in hope. This is a time when truth and righteousness are being humbled in the dust, when they that live godly must suffer persecution, when our eyes must look upon scenes of sorrow and mourning, when our ears must hear the wails of distress, and when our feeble flesh must experience the pangs of death. But, O! there is a glorious release to come "in due time." Wait for it patiently: "Let patience have her perfect work." Submit to the humbling process. The Church's pathway of present humiliation leads to the future glory.

"Humble yourselves," says the Apostle, "under the mighty hand of God, that he may exalt you in due time." Do not make the great mistake of seeking present exaltation at the expense of that which is to come "in due time" to those who patiently endure to the end. It is only in proportion as any turn their eyes away from the glory to follow "in due time," and thus lose faith in it, that they begin to prize the trifling recompenses which the world offers for the sacrifice of their birthright. Let us, therefore, beloved, keep the eye of faith fixed upon the hope set before us in the gospel, and, forgetting those things that are behind--all worldly ambitions, etc.--let us press toward the mark for the prize of our high calling, which shall indeed be realized by the faithful --"in due time;" for "faithful is he that hath called you, who also will do it." His purposes cannot fail, nor his word return unto him void.


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Vienna is a fine city, many of its public buildings rivaling those of Berlin, though it is not so uniformly fine. It is almost entirely Roman Catholic. But there is a wide difference here between the rich and the very poor. Here, and elsewhere through Austria and Russia, may be seen women and children carrying mortar and bricks, pulling carts like horses and carrying immense loads on their heads, or strapped on their shoulders. We learned that the wages of laboring women there is about twenty cents per day; of laboring men, from forty to fifty cents per day; and of skilled mechanics, from seventy-five to ninety cents per day. Beer with bread and cheese seems to constitute the regular diet of the very poor. And we were told that many of this class are without home, seeking shelter for the night often in the buildings on which they work during the day. Yet one does not observe these things in the general appearance of fine cities like Vienna, Berlin and Prague.

In Antwerp and Brussels, cities of Belgium, though fine cities in many respects, in Antwerp especially, there was more appearance of poverty

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and of men out of employment, who swarm in hundreds about the docks waiting for work. We went out there early in the morning, and crowds of these men lounged about at almost every corner all through the city, but specially about the docks. They seemed too, to be just the kind for revolt when under strong leadership and goaded, as they may yet be, by greater necessity.

Odessa and Kischenev were the only Russian cities we visited, and these, especially Odessa, presented wide differences between the well-to-do and the miserably poor.

In Russia the government holds an intolerably tight grip on every man in the empire, and the stranger within their gates is always to them a suspicious character. His passport must be produced at every hotel and railway station before entering or leaving a city or town. The hotel proprietor receives your passport and hands it over to the Chief of Police, who retains it until you are ready to leave, so that any stranger could be readily traced as to just when

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he entered or left the country. Officers and authorities are simply civil, indicating that your presence is only tolerated, and any books or papers in your possession are carefully scrutinized to make sure that nothing in them is calculated to interfere with their ideas.

As we passed through a part of Russia and witnessed the squalor and ignorance and listless idleness of many of the poor moujiks, we wondered how they managed, even in the summer months, to eke out an existence, and imagined what trouble they would be in when the severities of winter would overtake them. Many of them live in miserable hovels made of mud and thatched with straw, consisting of only one room, and that so low that they must stoop to enter. In many cases the thatched roof slopes to the ground on all sides. The soil looked barren and they seemed destitute of everything that goes to make life even tolerable.

Leaving the Russian dominions, we next came under the authority of the Turks at Constantinople. From the Bosphorus the city looks most beautiful, but one has no sooner set foot on land than his disappointment begins. Here is every advantage of climate and location for a splendid city, but the blight of Turkish rule is on every thing. Passing up a narrow alleyway from the landing place, we were halted in front of a rough board shed to have our luggage overhauled and to produce our passport. After considerable delay and inconvenience we were permitted to proceed to our hotel, when we were surrounded by a miserable, ragged looking set of carriers wishing to take our luggage. This disposed of, we proceeded with our guide to a hotel through narrow, dirty alleys. When we called our guide to account for taking us through so many alleys, he looked surprised, and said these were some of the best streets in the city. And, sure enough, we found it even so. In the dirty, narrow streets sleepy, disgusting dogs are found by scores, and there are thousands of them in the city. Donkeys, carts and pedestrians jostle one another continually in the middle of the streets, the sidewalks seldom being more than three feet wide, and all must look well to their steps lest they stumble over these sacred dogs which the Turks so much reverence and will not allow to be destroyed, and which are too lazy even to move out of the way. Of course they are never muzzled and you must run the risks of hydrophobia in hot weather. Then your ears are greeted from early morning till late at night by the hideous voices of the venders of all sorts of merchandise; and when they stop to rest thousands of dogs make the night hideous with their yells, and you soon want to take your departure from the Turkish capitol.

The principal cities visited in Italy were Brindisi, Naples, Pompeii, Rome, Florence, Venice and Milan. Landing in Brindisi from our voyage across the Mediterranean from Alexandria, Egypt, we were in company with a Roman Catholic Patriarch from Jerusalem and an under priest. As we had to have our baggage examined here, and the Patriarch's turn came first, we had an opportunity to see how the Italian officials reverence the priesthood. One would naturally expect that in Italy reverence for the priesthood would lead them almost to exempt them from the ordinary searching to which other travelers are subjected; but, on the contrary, with a gruff, irreverent manner,

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they diligently overturned everything in the old man's trunk and valises, discovering finally several bottles of wine and an expensive box of snuff. The latter they confiscated, and the grumbling dignitary packed up the rest of his effects and passed on; but somehow his low, broad-brimmed hat and long skirts, together with his snuff, etc., made him seem rather unmanly, not to say unpriestly. The examination of our luggage was very slight in comparison, after inquiry had been made and the officials were assured that we had no dutiable goods on hand. Our guide explained this by saying that the officials always consider the word of Protestant foreigners more reliable than that of their Roman Catholic countrymen, especially the priests. Indeed, he told us beforehand that ours would scarcely be examined at all if we were not in company with the Patriarch, and that search of his trunk would probably prove that he had not correctly stated its contents.

The same attitude toward the Papacy was also manifest in Rome. Our guide through the city, a well informed Italian, and a representative of a large class there, was in strong and outspoken opposition to such "superstition and nonsense," as he termed it. Nor was he satisfied with the present government, though, he said. "It is much better than the rule of the church, but what we want is a republic, like the United States of America, or like France." And as he pointed out the costly adornings of St. Peter's and the Vatican he frequently remarked, "All this extravagance is what is impoverishing the Italian people; this is not religion: it is all done for pride and power." On one of the public squares he pointed out the statue of Bruno, an independent philosopher of the sixteenth century who was arrested and executed by the Papal Inquisition. The statue was recently erected, and is regarded more as a memorial of Italian liberty from the Papal yoke than as remembrancer of the teachings of Bruno. It is a standing denunciation on the part of the people against Papal methods and doctrines, and a sure indication of the strong anti-papal feeling of the populace. Italy is too well acquainted with Papal tactics and Papal oppression to have a very cordial affection for that system. There is a growing spirit of independence in Italy, which neither civil nor ecclesiastical power will be able to cope with, when, by and by, the people begin to realize their power, and determine to strike for freedom.

Rome is a place of wonderful present, as well as historic, interest. The ruins of a dead past lie all around on every side, and the indications of a dissatisfied present and of a future conflict are very manifest. The remains of its ancient Coliseum, the glory and the shame of old Rome, are a striking symbol of its present inglorious pose before the world. The enthusiastic pilgrims of the eighth century uttered a noteworthy prophecy when they admiringly declared, "As long as the Coliseum stands, Rome shall stand; when the Coliseum falls, Rome will fall; and when Rome falls, the world will fall." Enough of this colossal structure still stands to bear witness to the cruel barbarity of the period of the greatest "glory" of the Roman empire. It is a circular structure of massive masonry, around the interior of which are successive galleries with a seating capacity originally of many thousands, and in the center of which is a vast arena, where the bloody contests of men with ferocious wild beasts feasted the eyes of the Roman lords and ladies. Sometimes the victims were volunteers from among their best citizens; and when they fell in the conflict, as they generally did, their splendid funerals from the churches gave an additional holiday to the people. Sometimes they were prisoners of war, sometimes criminals, and many were Christian martyrs. With strange feelings we walked about these galleries and down into the arena and into some of the dungeon cells where criminals were confined until the fatal day of their sanguinary conflict should furnish amusement and entertainment to the cruel throng; and then we passed down into the great cages where hungry wild beasts were confined. With a shudder we turned away and thanked God for the ruin and desolation of the place. The Coliseum is now well nigh destroyed, and its tottering ruins aptly represent the decadence of Roman "glory" today. Pius IX., in his time, had some repairs made to preserve and prop the crumbling walls of the old Coliseum, reminding us of how he

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and his successors have tried to prop the falling structure of the similarly tottering and decaying church of Rome; but both symbol and substance are doomed to complete destruction, and doubtless will go down together in the last great conflict, when all the powers of this world fall, and the new world or age is ushered in. The old adage, "When Rome falls the world falls," seems not so far from truth, when one sees that "the new heavens and the new earth" refers to the new order of things under Christ's Millennial reign.

Rome is full of the monuments of human folly, and not the least among them are St. Peter's Cathedral and the Vatican, the Pope's palace. The former is certainly the most wonderful building in the world, as it has been the most costly. Its marble floors and columns and statues and bas-reliefs as well as its paintings are exhibitions of the skill and art of the past eighteen centuries; for the whole civilized world was laid under tribute at the time of its erection and since. Certainly, nowhere did we find superior manifestations of skill and art. However, the faces of the popes and others there represented had that peculiarly treacherous, Jesuitical expression of countenance so repulsive to the open-hearted and frank.

Noticing that one of the main entrances of St. Peter's was closed, we ascertained the reason to be as follows. It has long been the custom of the Popes to imitate Israel's Jubilee year after a fashion. (How little like the original, our regular readers will readily see--others can read in Millennial Dawn, Vol. II., Chap. vi.) Every fiftieth year at first, and every twenty-fifth year more recently, it has been the custom for the Pope to represent that door as leading into Purgatory, and approaching it he raps on it with a small, silver hammer, repeating certain Latin words. The Cardinals on the other side answer by attacking the wall and digging it open, when they march with the Pope through the door-way. The Pope then announces that so many souls have been liberated from

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purgatory, and ascending to a balcony extends his hands and gives his blessing to the Italian people. This door has not been opened lately and the people have not received the pontiff's blessing--the last Jubilee passing without the usual ceremony, because the Pope claims that he is deprived of his rights by the government which the people support, and that hence he cannot bless them. The Italian people, however, are getting over some of their superstition and are realizing that the Pope's blessings in the past have amounted to ignorance, poverty and oppression, and that now they are much more prosperous without his blessing. One of them laughingly related to us these facts.

While there is poverty in Italy, and an enormous debt rests upon the people, we, nevertheless, found much less poverty than we expected, no abject want being outwardly noticeable. The people look well, have comfortable looking homes, are generally comfortably clad and seem industrious and thrifty. Nor are the marks of Romanism so distinguishable in Italian faces as in some other parts of the world-- America, for instance--probably because the people there have less reverence for ecclesiastical dignity, having been brought into closer contact with it and suffered more from it.

The buried and now partially exhumed city of Pompeii, near Naples, Italy, is a wonderful testimony of the past. We walked through its narrow, stone-paved streets, so narrow that two wagons could not pass each other; the sidewalks being three and sometimes four feet wide. At short intervals were public drinking-fountains of stone, worn smooth by the hands of those who stopped to drink. There are butcher-shops with meat-blocks, etc., and baker-shops with large bake-ovens, very like those of the present day, their kneading-troughs, etc., and some of their bread was found, just as left in the ovens, when the city was buried in the volcanic ashes of Mt. Vesuvius. We walked into the private dwellings, generally square with an open court in the center, observed the faded pictures frescoed on the walls, an occasional bit of statuary, or a "Welcome" inscribed on the floor at the entrance, or a small fountain in the centre of the court.

We saw the various articles of furniture, etc., recovered from the ruins--their bedsteads, chairs, stoves, cooking vessels, table-ware, jewelry, surgical and dental instruments--the latter very

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similar to those of the present day. We entered their ancient temples, circus, theaters, courts of justice, etc., and saw some of the petrified bodies of the ancient inhabitants in various positions, just as they were overtaken by the calamity of that fatal day. Over eighteen centuries have passed since that time, but here is their record as plainly written as if they had perished but yesterday.

As we ponder over these strange scenes, the query of Ezekiel comes forcibly to mind-- "Can these dry bones live?"--and then the prophecy that, in his own good time, God will cause these dry bones (as well as all the rest of the world, typified by the "whole house of Israel") to hear the word of the Lord and to live, and to know that he is the Lord.-- `Ezek. 37`.

In Paris we were continually reminded of the part which the French are preparing to take in the coming battle of the great day. There is intelligence, pride, ambition, a restless spirit of liberty and a determination to assert and to contend for their ideas, which, while they continually lead to factions and party-strife, also make them enemies abroad. They are out of sorts with the rest of the world and almost equally out of sorts with each other. Paris is a splendid city, and speaks well for the French people in many respects, yet here in the capital all their national traits of character, both good and bad, are shown with greatest prominence.

While the city looks well and prosperous, the poor there have a very poor showing, and enjoy but little of the comforts of home and family life. Often the best they can afford is an attic to lodge in while they take their meals at some of the cheapest restaurants. The French peasantry, however, seem thrifty and enterprising, and their little homes and farms are neatly kept.

Everywhere throughout Europe we found preparations for war; but the statesmen fear socialism still more, and war prospects serve well as an excuse for armies which dare not be disbanded for fear of anarchy. In answer to our queries a merchant of Vienna replied: "It is a common saying that, if you turn the wheel of fortune three times you may have three wishes, but if the people of Europe could have one wish granted, that would be the answer to the question, How shall we solve the social problem? Another gentleman, a judge of one of the courts of Germany, doubtfully shook his head when this subject was mentioned, and said, "We fear great trouble and are doing all we can to avert it, and we hope, we hope (?) for better things." And so it is everywhere.

The socialistic sentiments in Europe evidently do not arise as a general thing from actual distress among the people so much as from an awakening intelligence which begins to discern the principle of human brotherhood, and the common rights of all as members of that brotherhood, and to a rising ambition on the part of the middle classes to secure so far as possible their imagined, as well as their real, rights.

Viewed from a religious standpoint also, the trend of thought in Europe is revolutionary. The current is very generally set in the direction of rank infidelity, which, when accomplished fully, will be a complete revolution from the former unquestioning faith, or rather credulity, in whatever a time-serving clergy chooses to put forth as divinely inspired truth. Those days are already past and the world is rapidly waking from its former lethargy. From the general awakening a few, here and there, are rising to a clearer apprehension of truth and righteousness, but the majority seem bent on discarding all truth as well as superstition and are going to the opposite extreme.

Such, briefly stated, is the outlook of the great battle-field of Europe. Yet, notwithstanding these ominous signs of the times and the divine prophecies of their inevitable culmination, which must of necessity be only a few years in the distance, having confidence in the power that is now holding the winds until the servants of God are all sealed, and to control them even in their wildest commotion so that their destructive power shall only be let loose long enough and only go far enough to accomplish the divine will in the chastening and preparing of humanity for better conditions, we rejoice even in this, and hasten to accomplish our appointed work of sealing the elect. Let all his messengers make haste; for indeed "the time is short." --MRS. C. T. RUSSELL.


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Golden Text--"The wages of sin is death, but the gift of God is eternal life."--`Rom. 6:23`.

In our judgment, the best way to review is to review--to re-read and carefully ponder the lessons of the quarter and their presentation in previous issues of the TOWER.

The `golden text` is worthy of careful consideration. "The wages of sin is death," not life in torment, nor life in any sense, but total extinction of being. "The dead know not any thing." "There is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest." "Man dieth and wasteth away : yea, man giveth up the ghost [the breath or spirit of life] and where is he?...His sons come to honor, and he knoweth it not; and they are brought low, but he perceiveth it not of them.... As the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down [in death] and riseth not till the heavens be no more; [until then] they shall not awake nor be raised out of their sleep." The present heavens or ruling powers under Satan, the present prince, shall give place to the new heavens, the Kingdom of God under Christ and his Church glorified (the Royal Priesthood), during a great time of trouble just at hand (`Dan. 12:1`), in which the present rule of evil shall cease and Satan be bound. Under the new spiritual power (the Kingdom), the "new heavens," there shall also be a new social arrangement, "a new earth," and then through the Kingdom-power not only those alive, but also "all that are in their graves," shall come forth-- "awake" from the sleep of death.--`Eccl. 9:5,10`; `Job 14:10,21,11,12`; `John 11:11-14`.

Death is an actual extinction of being. Mark, we do not say that death annihilates matter; for matter is indestructible, and merely passes from one form to another-- as solid to liquid or to gas. What we do assert is, that being, as a condition, has an opposite in non-existence, and that the same God who gave us our being can cause that being or existence to terminate. "The soul (being) that sinneth, it shall die" (`Ezek. 18:4,20`), is God's statement on this subject. Nay, more; the privilege of living is dependent upon God, since it is "in him we live, and move, and have our being" (`Acts 17:28`), and our `Golden Text` assures us that God has decreed that the wages of sin shall be death, and that only by his gift or favor can any hope to live forever. In view of the promised resurrection from death, the first death, which now prevails against all, is likened to a sleep. (`John 11:11`; `Dan. 12:2`.) It would have been a sleep that would have known no waking, had it not been that

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God in his grace provided redemption from that death which came upon all through father Adam, in the death of Christ our Lord, who became a man and then gave himself our ransom-price--died, the just for the unjust. (`Rom. 5:12,18,19,20`.) Thus the sentence of Adam's sin is settled by Christ for all who accept his sacrifice and come into covenant relationship--which sooner or later all must have a chance to do. Thus the general resurrection of all is provided for; and in view of that awakening from death which God had fore-ordained, he and all who trust him call the Adamic death a sleep, from which all will awake in the Millennial morning. But the second death is never designated a sleep: because it will never end, it will be an everlasting extinction of being to all who go into it. The soul that sinneth shall die--an everlasting punishment for wilful sin against full light and opportunity, such as the world will enjoy during the Millennium; but which only consecrated believers may enjoy now.

It was in view of the awakening, the resurrection, that Job, in the midst of his trouble, said, "Oh! that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past [until the time for the curse to be removed by the establishment of God's Kingdom in the earth], that thou wouldest appoint me a set time, and remember me....All the days of my appointed time will I wait, till my change come. Thou shalt call, and I [from death] will answer thee [by coming forth]: thou wilt have a desire to the work of thy hands." --`Job 14:13-15`.

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The doctrine of a resurrection is entirely incompatible with the teaching of modern theology, that the righteous dead are not really dead, but more alive than ever in heaven; and that the wicked dead are not really dead, but in a place of torment. If such were the case the prophecies of the preceding lesson, and numerous others, could never be fulfilled. Shall faithful Abraham, indeed, return from heaven to claim the promise of a home in the land wherein he was a stranger? And shall the multitudes of his posterity, who were corrupt and idolatrous, return from the sulphurous pit of modern theology to share it with him?

No, but as the Prophet (`Ezek. 37:12`) declares, they will be brought up out of their graves, which statement is abundantly corroborated by the Lord and all the prophets and apostles. "No man hath ascended up to heaven, but he that came down from heaven, even the Son of man." (`John 3:13`; `Acts 2:34`.) Even the faithful Apostle Paul did not expect to go to heaven at death, but having fought the good fight and kept the faith and finished his course, he exclaimed, "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day [the day of his appearing and kingdom]: and not to me only, but unto all them also that love his appearing." (`2 Tim. 4:8`.) True, Paul's portion as a member of the body or bride of Christ will not be an earthly, but a heavenly inheritance--to be entered into "at that day."

While the just and certain wages of sin is death, the gift of God, praise his holy name, is eternal life to all who will accept it on his righteous terms, through Christ Jesus, our Lord and Redeemer. And it will be the privilege of every son and daughter of Adam, if they will have it. To the world in general it will be the restored human life in Edenic bliss; and to the members of the body or bride of Christ, being selected during this Gospel age, it will be a life of participation with him in his glory and divine nature.

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LESSON XIII., MARCH 27, `ISA. 40:1-10`.

Golden Text--"The glory of the Lord shall be revealed, and all flesh shall see it together."

Although the seed of Abraham according to the flesh has always been a rebellious house, yet God has covenanted, as we have seen in preceding lessons, that he will yet again bless them wonderfully with his favor and use them as a blessing to others. The special blessing will come through the spiritual Israel (Christ and his little flock) upon representatives of the fleshly seed, who at that time will be in favor again, and more ready than others for the blessings and terms of the New Covenant, then to be thrown open to all mankind. These, receiving the favor first, will become the mouthpieces and channels of that New Covenant blessing to others.

For centuries fleshly Israel has been desolate and without divine favor--ever since their rejection of Messiah, when he said, "Your house is left unto you desolate." Their career previously had been a period of favor; for though they had suffered much and often for sins, God cared for them and heard their repentant cry and brought them back again to the land of promise. Their chastisement with favor lasted from the death of Jacob, where their national history began, for 1845 years, until our Lord in A.D. 33 pronounced their sentence. And this lesson (`Isa. 40:1,2`) with other prophecies tells us that when a like period of 1845 years chastisement without favor shall have passed, Israel will be restored to divine favor.

The standpoint of Isaiah's prophecy in our lesson is the year 1878, just where the 1845 years of disfavor ceased, 1845 years after A.D. 33; and his words are--

`Verses 1 and 2`, "Comfort ye, comfort ye my people, saith your God. Speak ye [the Church] comfortably to Jerusalem [the natural seed], and cry unto her that her appointed time [margin] is accomplished, that her iniquity is pardoned, for she hath received at the Lord's hand double [literally, the other half or second half] for all her sins."

The exact turning-point of Israel's favor is clearly marked by Scripture (`Zech. 9:9-12`). The Prophet, after describing our Lord's entry into Jerusalem on the ass the very day he said, "Your house is left unto you desolate," says: "Even to-day do I declare that I will render double [Hebrew, mishneh, a second portion, a repetition] unto thee."

The Prophet Jeremiah had also predicted the same thing, and described it as a season of unmingled disfavor, as it surely has been ever since their rejection of Messiah. He said, "Therefore will I cast you out of this land, into a land that ye know not, NEITHER

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YE NOR YOUR FATHERS [Europe--their fathers had been in Egypt and in Babylon, but never in Europe], and there shall ye serve other gods [rulers] day and night where I will not show you favor." (`Jer. 16:13`.) The `next four verses` show that they will not forever remain cast off, but that they shall be regathered and blessed; but he adds: "First,

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I will recompense their iniquity and their sin double."--`Verse 18`.

And now the Prophet `Isaiah (40:1,2`), taking the standpoint of the end of this "appointed time," says, "Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her that her appointed time is accomplished, that her iniquity is pardoned; for she hath received of the Lord's hand double [she has completed the second portion of her punishment] for all her sins."

Thus we find Jeremiah from the standpoint of the past predicting this "appointed time" of chastisement and promising deliverance at its close; Zechariah pointing out the very day when it began; and Isaiah giving the comforting message to be delivered at its close. For fuller treatment of this subject see Millennial Dawn, Vol. II., Chap. viii.

But who is to deliver these comforting words? `Verse 3` shows that it is one like unto John the Baptist, and like unto Elias-- "The voice of him that crieth in the wilderness." That John the Baptist, who cried in the wilderness of Judea and introduced Christ at his first advent, was only a partial fulfilment of this prophecy is clearly shown by our Lord's reply to the inquiry in many minds whether John were the Elias that should come before the great and notable day of the Lord, or not. Jesus said, "If ye will receive it, this is Elias [the one who was to come 'in the spirit and power of Elias,' according to `Luke 1:17`] which was to come." (`Matt. 11:14`.) But Israel did not receive John the Baptist as the Elias, nor did they receive the Messiah, who then offered himself to them as their King, whose presence John heralded. And therefore their unrecognized and rejected King departed and their house was "left desolate" until he should come again in glory and power, when again his presence must be heralded by another who shall come in the spirit and power of Elias--another "Voice" crying in the wilderness, "Prepare ye the way of the Lord, make straight in the desert a highway for our God."

That the time for this message to go forth has already come is clearly shown in Millennial Dawn, Vol. II., The Time Is At Hand; and a class of earnest Christians, in the spirit and power of Elias--an uncompromising and fearless spirit, and armed, like Elias, with the power of divine truth-- are now crying in the wilderness (for all such are in the wilderness condition, separate from the world and the worldly minded nominal Christians), "Prepare ye the way of the Lord." And all who have this spirit of Elias, and who have also the power of present truth concerning the proximity and glorious character of the Kingdom of God and of the presence of Jehovah's Anointed who is even now setting up his Kingdom-- all such constitute the Elias that was to come--the Voice in the wilderness, whether uttered audibly or through the printed page declaring God's wonderful plan of the ages and announcing Messiah's second presence.

This voice calls upon all who hear it to make ready in heart and life for the new order of things to be established under the Kingdom of God, which it describes, saying--

`Verse 4`. "Every valley [the meek and humble] shall be exalted, and every mountain and hill [present great ones of earth] shall be made low: and the crooked [the crooked ruts in which the present evil order of things are running] shall be made straight, and the rough places [the errors, inconsistencies, false doctrines and stumbling-stones of a perverted public sentiment, shall be made] plain."

`Verse 5`. "And the glory of the Lord [the glory of his righteous character, and of his government and power and wisdom and love] shall be revealed [then], and all flesh shall see [appreciate] it together; for the mouth of the Lord hath spoken it." Glorious message! let all who hear it take part in sounding it abroad; for the time is at hand.

But only the few are ready for this great change of dispensation: the majority fancy that all things shall continue as they are. Especially do the great ones in politics and theology and finance feel strong and confident that the valleys and hills of society will never come to a level. To this end combinations and trusts are being formed; but the Lord sends them another message, as follows--

`Verses 6-8`. "A voice saith, Proclaim; and he saith, What shall I proclaim? [The answer is, Proclaim that] All flesh is grass, and all the goodliness thereof is as the flower of the

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field. The grass withereth, the flower fadeth; because the breath of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God will stand firm forever."

It will require only a breath from the Lord to scatter all the might and glory and power of earthly institutions. His word therefore will be fulfilled; and all who oppose his plan will fade in the great day of wrath which shall burn as an oven, and in which all the proud and all that do wickedly shall be as stubble.-- `Malachi 4:1`.

Next, `verses 9-11`, the message changes to one of encouragement to God's people during that period of trouble. (`Psa. 46`.) They need not be afraid. When men's hearts are failing them for fear and for looking forward to those things coming upon the earth [society], these may rejoice and lift up their heads, knowing that their redemption at the same time is drawing nigh. (`Luke 21:26`.) In that day while the trouble draws on the Lord will feed his people with present truth.

`Verse 9`. "O Zion, that bringest good tidings [the one Church, represented by its last living members, the Elias class, the only ones who know and can proclaim the good tidings of restitution, etc.], get thee up into the high mountain. [Let the Church be glorified as God's Kingdom or mountain; let the dead in Christ awake in his glorious likeness, and let those who are alive and remain be changed in the moment of their dying and not sleep as have others; and thus let the promise be fulfilled --'Blessed are the dead who die in the Lord from henceforth.'--`Rev. 14:13`.] O Jerusalem, that bringest good tidings, lift up thy voice with strength. [After the Church, the bride, has been glorified with the Lord, the faithful ones of the fleshly seed of Abraham will begin to come into prominence before the world by reason of the leaders whom God will then raise up for them]. Lift it up, be not afraid; say unto the cities of Judah [all who shall then be in covenant relationship with God] Behold! Your God is here!" [Thus the message now given by "the feet" of Christ --that the Millennial kingdom is already beginning its rule, `Isa. 52:7`--will be taken up by the earthly class when the "feet of Him" have passed beyond the vail.]

`Verses 10 and 11` go back and connect with `verse 2`, saying, "Behold, the Lord God will come against the strong one [Satan], and his arm [Christ] shall rule for him: behold, his reward is with him and his recompense for work, before him. He shall feed his flock [the 'little flock'--all that follow him--not Babylon] like a shepherd: he shall gather his lambs with his arm [helping even the weakest of his true sheep], and carry them in his bosom, and shall gently lead those that give suck." Those who give suck represent teachers and evangelists among the Lord's sheep. This day of the Lord is to be a time of special trial to such (`Matt. 24:19`); but all such who are true sheep will be very tenderly and carefully led along into the present truth by the great Shepherd.

For a fuller statement of the matters here briefly mentioned see Millennial Dawn, Vol. II., Chap. vii. and viii.


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DEAR BROTHER RUSSELL:--Last Sunday I spent with Brothers Rogers and West. They met me at the Astor House Saturday evening, at eight o'clock, and we had a most delightful and refreshing meeting in my room. The next morning, Sunday, they came again, and after another little season of prayer we went over to Staten Island and met Brother and Sister Crane, dined with them, and then, our little party being increased by Brother Crane, we went over to Brooklyn to Brother Blunden's house, where we also met Sisters Stapleton, McPhail, and Sister Blunden's mother and daughter, and Sister Hickey and Brother Snook.

For a subject, we started to consider what Christ is now doing, in his day of presence, and for Scripture we read `Matt. 24`, and before we were aware of it, the two hours allotted for study had been all occupied in considering the evidences of his presence, without touching on his work at all. Brother and Sister Blunden insisted that we remain to a delicious tea spread for us, and after an hour's conversation on the two subjects nearest our hearts--the Ransom and Restitution--Brother West and I heard Mr. Talmage, at the Brooklyn Tabernacle, preach a characteristic sermon on "Ordinary men, doing ordinary work, in the ordinary way and receiving ordinary compensation." He is a strong speaker, but had no "meat" for us. We found Brothers Rogers and Crane waiting for us at the hotel, and we had another season of prayer in my little room. What a glorious, happy day it was!

Your brother in Christ, W. M. WRIGHT.

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A GOOD TESTIMONY:--"Until within a few years I have been a most pronounced materialist. The study of hypnotism drew my attention to the power of things unseen. Then I looked into Buddhism, Theosophy, Spiritualism and Christian Science. All these were found wanting; and though to a student of modern science the Ransom given by Christ seems like foolishness, I can see no other possible chance for the salvation of mankind. He who goes into the depths of philosophy finds only vanity and vexation of spirit. I have read MILLENNIAL DAWN with much interest."
--M. T. MARTIN, M.D.


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"I am more and more impressed with the necessity in these days of feeding only on 'clean provender' (`Isa. 30:24`), and letting severely alone all those various writings that multiply the danger in these perilous times (`2 Tim. 3:11`), and especially such as come under false pretensions as messengers of light.-- `2 Cor. 11:13-15`." --W. E. PAGE.


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The wonderfully rapid change of vast wastes of the earth's surface into rich productiveness in fruits, grains and vineyards, now being witnessed on both hemispheres, is just on time-- abundance of rain, with springs, lakes and wells of water bursting forth in the deserts and vast plains where for hundreds of years no wells, springs, rivers or rain have been known.

We remember that this very work is to be going on, even during or "in the time of the slaughter" among the nations, "when the towers fall." (`Isa. 30:25`.) The falling of the towers (kings, potentates, etc.) must accompany the slaughter (disintegration, grinding to powder) of the nations. You have no doubt noticed the following prophecies now commencing to be fulfilled.--`Isa. 30:25`; `35:6,7`; `41:18`; `43:19,20`; `51:3`.

I have seen (last February, on my return from your place to my home here in California), on the border of both the Colorado and Mojavi deserts, thousands of acres made productive by wells "bursting forth" in the desert. I have a brother there who has already put down forty wells, from every one of which vast quantities of purest water bursts forth. This is taken in large stone pipes over hundreds of acres of the thirsty, sterile soil.

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Hundreds of thousands of vines and fruit trees are at once planted and their rapid growth is indeed surprising.

Knowing as we do that the Lord is to do a "short work in the earth," preparatory to the full installment of his Son with his anointed body, in full ruling power, having all things under him; that over forty per cent of this work is accomplished; and that only twenty-three years of the allotted time remain, during which the remaining sixty per cent of the work is to be accomplished, gives these varied events and agencies the highest interest.

[While the prophecies above cited have special reference, we think, to Israel and the now barren land of Palestine, we believe that the same blessings of restitution are also due to the whole earth.--EDITOR.]


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DEAR BROTHER RUSSELL:--We are glad to acknowledge the receipt of two letters from you which gave us the more pleasure since they were unexpected. We could form some idea of the amount of work awaiting you upon your arrival home, so we did not look for a letter so soon, but we intended writing to you anyway to tell you how thankful we are that you and Sister Russell are well and safe at home. We feel sure that your long, tiresome journey will not be in vain: you will have gathered much that will benefit the household of faith. We do appreciate, dear brother and sister, your labor of love, and for this cause we also rejoice with you.

We are still rejoicing in the same precious truth. They are our courage and strength every morning, and our comfort and rest every night.

Ever since we came home, last July, we have found many opportunities for service and sacrifice. We have had many seasons of sweet communion with the brethren in our vicinity, and some good letters from those "harvesters" gone out from among us. This is the oneness and unity that rejoices our hearts. Brother Utley has been with us since September first, canvassing and delivering in the different towns. He has put in a goodly number of DAWNS through this part, and delivered several lectures. After each lecture we had good question meetings, and though we know of only a few who are deeply interested, yet quite a number truly rejoice in the good tidings. People who four years ago would not listen at all come to us now to enquire, for they are beginning to see things are not right in the nominal church. This gives us an opportunity to speak a word in season. We know the truth will prevail, and we rejoice in every opportunity to speak a word or suffer reproach for the truth's sake, and count it a great privilege to do so.

With kindest love to the Church at Allegheny, and much love to Sister Russell and yourself, in which Sister Webb joins, I am yours in the glorious hope, W. J. WEBB.


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New York.

DEAR BROTHER RUSSELL:--On the 7th of last June I stepped into a small hall in this city, and heard for the first time some of the precious truths I have since learned to love. I had been for some months engaged in evangelistic and missionary work. I had been for years a member of the Baptist sect, and you doubtless know how hard it was for me to give up the old ideas which would not let go of me, but how I praise God to-day. Before I had finished the second reading of DAWN, Vol. I., I felt that perhaps I might have been mistaken all these years, so I made up my mind to read the second volume. This I also read twice, and by that time felt that it must be true, but hardly dared believe, and did not dare to assert my belief, lest it might be error. Then I went back to the first volume again and read it the third time, and then the second volume a third time. Truly this third reading was a feast, and, eager for more, I wrote for the third volume. All this time I had enjoyed the precious things the books had brought me with scarcely even a thought of those through whose labors the truth had been so plainly and convincingly set forth, but when I took up the third volume and read the preface, an almost overwhelming sense of the gratitude I owed, not only to the dear heavenly Father, but to his agents in bringing these things to my attention, came over me, and I have found it truly hard to wait for your return home, to express to you as well as I can the deep gratitude I feel.

Brother Russell, I loved the Lord Jesus dearly before. I had already not only given up for his sake friend and home but had known by a most bitter experience what it meant to be persecuted for his work; yet proving through all the bitterness the truthfulness of the promise that he would be a satisfying portion, I was happy without home or friends, because I had Jesus. I was continually conscious of his presence with me. But now it seems to me at times my heart will burst with love and gratitude and praise. I cannot do half enough for him; but he shall have the earnest, faithful service of every remaining hour of my life.

And you, my dear brother, I know not how to better express my gratitude and thanks to you than by thus telling you how fully your precious work has accomplished its mission in my heart and life.

I am eagerly starting out to give to others the glad tidings that have come to me, and yet I start almost fearfully. Is it not strange? I have been a dear lover of the Bible for years. I have read carefully and prayerfully, and have been led out of much orthodox error, and before I read DAWN I confidently went among the people, sure that I could give them food that would satisfy beyond any thing the popular preachers could give; but now that I have been so richly fed myself I feel timid about going, lest one should ask for something which I cannot give.

I received to-night a precious letter from the office, in which the wish is expressed that I may be "filled with a spirit of love and humility." It seems to me I must be. I never felt my own littleness and unworthiness as I have felt it in the past three months, since I began to see the precious truth. I am amazed, as I look over my life and see what bungling and inefficient work I have done and called it work for the Lord, to think that he has trusted me with this precious truth, and is going to let me still call myself one of his workers. O Brother and Sister Russell, pray for me that I may be enabled to work in such a way that through my work, as through yours, sheaves may be garnered for his glorious kingdom.

Once more thanking you for the great blessing and peace brought to me through your work, I will close. Yours in like precious faith,


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DEAR BRO. RUSSELL:--Have received your letter making Chicago our next home and field.

I enclose you a paper giving you a concise sketch of the recent controversy between the priests of Babylon and Col. Ingersoll--the Goliath that only David could kill, and who is therefore still strutting up and down before the Nominal Church, the supposed agent and institution of Jehovah.

Ingersoll, you notice, cannot force them to discuss the original propositions, viz.: Christmas a heathen festival, and Christianity with its eternal torment theory a doctrinal system of eternal hate.

I must call your attention to Rev. Dixon's assertion that God could even use an ass (Balaam's) for his ends and how much more a priest, and Ingersoll's retort, how much more and better the ass knew and did than the priest.

I also enclose an offer made me of $100.00 per month and expenses (one of many). I have rejected them all, believing the King who owns all the cattle and silver will pay better still, though as yet it may be evident only to the eye of faith. The eternal things are those unseen by eyes of flesh.

We both join in warmest greetings to you and Sr. Russell. In Christ the Redeemer,


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