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(375-179) liminary restraint of evil results from turning on the light of present truth, which makes the evil the more manifest and the less able to deceive. But this is not all, by any means. The thought is that the great King, who is now about to take full control of the world, has full power to bind, to restrain Satan and every evil power and influence, that nothing may hurt or injure that which is good throughout the Millennial age, as has been the case during the present age, when the kingdom of heaven (the church in its incipient state) suffereth violence, and the violent take it by force, misusing the members of the body of Christ, even as they misused also the Head of the body—our Lord. Whether Satan and his associates, the fallen angels, will remain associated with this earth we do not know, but it is quite sufficient for us to have the Lord’s assurance that they will no longer be prince and powers of the air, able to misrepresent and deceive mankind, as at present. Some have surmised that Satan and his angels would be deported during the Millennial period, but while there is no Scripture that we ZION’S WATCH TOWER ALLEGHENY, Pa, are aware of which would settle this point, our view is to the contrary of this. We believe that they will not be deported but remain, powerless to deceive. Our reason for so supposing is two-fold: (1) This earth has been the scene of their original transgressions and subsequent misdeeds, and it would seem proper that they should uxtness the marvelous transformation which will ensue after the Prince of Light, the Prince of Peace, Emmanuel, shall assume the reins of power, and bring blessings to all the families of the earth. (2) The Scriptures assure us that the work of the glorified church will not only be to give trial to or “judge the world” of mankind during the Millennial age, but that it will include also the judgment or trial of these fallen angels: and if both mankind and the angels are to be judged, during the same period, it would seem entirely reasonable that both should be associated with the earth and its atmosphere Cor. 6:3; 2 Pet. 2:4; Jude 6. “[ THAT SPEAK AM HE” Joun 4:26; 9:37. She came, the thirsty one, to fill her piteher, And found a stranger sitting on the brink: And while she poured for him the well’s refreshment. He gave the precious cup of life to drink. And when she wondered at her life’s revealing, And if Messiah deeper depths could see, He graciously her rising faith encouraged — “1 that speak to thee am He!” And so when we, blest Master, come, all empty. To fountains, we but drink, and drink in vain; Be thou with satisfying waters waiting, That we may drink, and never thirst again. Our wayward hearts’ true inwardness disclosing, Constrain our timid faith to hope in thee, And let us hear again the gracious message— “IT that speak to thee am He!” They turned him from the synagogue accursed, Whose gift of sight the Savior had bestowed; And, burning under prief and indignation, He sought again the well-rememhered road. And while he mused upon his kindly patron, And if he could indeed Messiah be, Lo. One with beaming countenance addressed him “I that speak to thee am He!” And so, dear Lord, when our dim eyes are opened. And one-time friends thy healing power desspise. Be thou anear with words of cheer and comfort. To grant our saddest hour a glad surprise. And when life’s subtle mvsteries perplex us, Unlock to us with faith’s unfailing key, That we may hear from out the open portals. “T that speak to thee am He!” The proud and haughty still a sign requiring, In vain the zenith and horizon scan, While walks among them One with vesture girded, To wield the purging and discerning fan. But he who humbly treads the path of duty, With eyes unsealed shall his Deliv’rer see; lis trial hour shall brighten with this token— “T that speak to thee am He!” R. B. HENNINGES. Vou. XXT =— ALLEGHENY, PA., JUNE 15, 1900 No. 12 VIEWS FROM THE WATCH TOWER THOUGHTFUL WORDS OF AN ABLE MAN An exchange quotes epigrammatic statements from various addresses delivered before the “Ecumenical Mission Conference,” held recently in New York City, and among them all none impressed us so much ag the following by Mr. Benjamin Harrison, ex-President of the United States: “The natural man lives to be ministered unto—he lays his imposts upon others. He buys slaves that they may fan him to sleep, bring him the jeweled cup, dance before him, and die in the arena for his sport. Into such a world there came a King, ‘not to be minister unto, but to minister.’ The rough winds fanned his sleep; he drank of the mountain brook and made not the water wine for himself; would not use his power to stay his own hunger, but had compassion on the multitude. He called them he had bought with a great price no more servants but friends. He entered the bloody arena alone, and, dyine, broke all chains and brought life and immortality to light.” 8 THE ANOMALIES OF ‘‘ORTHODOXY"’ The “Ecumenical Conference” on missions recently in session in New York City, considering ways and means for preaching the gospel to Brahmins, Buddhists, Confucians, Greek Catholics and Roman Catholics—in its very name ignoring Romanism as anti-Christian, since its missions were not recognized or included under the comprehensive term Ecumemcal—was of course “orthodox.” At the same time there was in session in the city of Boston another and quite different convention or Religious Congress, which being under the lead of the famous “orthodox” preacher, Heber Newton, supported by many other notable reverend gentlemen and Doctors of Divinity, also “orthodox,” must be considered equally as “orthodox” a conference ag the one which met in New York City. Yet note the wide difference in these applications of the term “orthodox;” for the Boston Convention accepted and heard all religions—Christian, anti-Christian, Buddhist and Brahmin, Confucian on a common level. As a matter of fact this word orthodox, which signifies “correct or sound doctrine,” is claimed by everybody; for no one could conscientiously hold to anything he considered unsound or incorrect. But in applying the term to others is the difficulty: how for instance can a Methodist agree that Presbyterian doctrine of foreordination and predestination is correct or “orthodox” and still refuse to accept it? Or how can a Presbyterian agree that Methodist doctrine is “orthodox” when it differs so radically from his own? And how can “Disciples” and “Baptists” recognize as “orthodow” or correct and sound other doctrines which ignore water immersion, which Baptists and Disciples strenuously claim is absolutely essential to a membership in the church of Christ, and to the salvation which they claim is provided only for the church? The fact is that the various sects were much more consistent when they each denied that the other was “orthodox” and each claimed that itself alone was the “orthodox,” the correct and doctrinally sound church. What brought about this change? We answer. Two things conspired to produce the present inconsistent condition. (1) Religious doctrinal convictions have softened, though the professions continue as hard and stout as ever. Instead of [2646]