Review and Herald, Vol. 89, No. 45.
Greetings, and a Call to PrayerPage 1
Earlier text: Greetings, and a Call to Prayer“Managing a Husband”
By Mary Beam
ONCE in a while one finds in a magazine an article under the above or a similar heading. As there are “many men of many minds,” it stands to reason that different husbands require different management. Without doubt many husbands are best managed by not being managed at all. The New Testament husband needs no managing. He loves his wife “even as Christ also loved the church, and gave himself for it.” He loves her as his own body. He “nourisheth and cherisheth” her “even as the Lord the church.” He loves her “in particular,” “even as himself.” He will “dwell with” her “according to knowledge, giving honor unto the wife as unto the weaker vessel, and as being heirs together of the grace of life.” He will be true to the letter and the spirit of the sermon on the mount. Many times blessed is the wife of such a man. The Lord has put an easy task on her. She finds it a pleasure to “reverence her husband.” “Wives, submit yourselves unto your own husbands, as unto the Lord” sounds beautiful to her ears, that is, if she is a New Testament wife. God pity the man who has the other kind, and God pity the woman whose husband is not a New Testament husband.—Mary Beam, in Bombay Guardian. A GOOD friend is too severely won to be lightly set aside. We should hold him and cherish him, willing to receive his criticism as well as his praise, and eager to turn both to our profit.—Boston Budget. Our great need to-day is more of God. In our religion we depend too much upon form and ceremony and machinery. The forms of worship, the machinery of the church, will never bring us the saving power of God. Christ in you the hope of glory, the Spirit of God filling the heart and operating the life,—this is Christianity. Anything short of this experience is a wretched sham. We should remember others in prayer, we should minister to the poor and needy, we should send the gospel to the heathen, we should render to God his own in tithe and offerings, we should sacredly regard his holy day, but over and above all this and back of all this there needs to be a living, personal experience in Christ. There needs to be a union with him of heart and life so close that, like Enoch of old, we shall walk with God; that like Elijah, we shall stand before him as in his personal presence; that like Moses, we shall endure as seeing him who is invisible. This knowledge of sins forgiven, this consciousness of divine acceptance, this personal daily leading of the Spirit of truth in the life, will give point and power to Christian service; but without it Christian service, however good of itself, will sink to the level of dead formalism and mere human effort. With this live, active experience in the life of every believer, the church as a whole will be spiritualized, and motive power will be added to the church machinery. O, it is for this experience that we need to pray! We are in danger to-day of forgetting God. Even while engaged in the prosecution of worthy enterprises, we may backslide. In the midst of Christian activity we may grow inert. We may lose our contact with Jesus even while laboring to bring others to him. We need by prayer and surrender and consecration, by daily study of his Word, to keep our own personal faith fresh and strong. Only as we do this can we truly represent God to the world. The great need of the Seventh-day Adventist Church to-day, and of every member in that church, is more of the presence and power of God in the heart and life. Let us make it our first business to obtain this necessary experience. A Sure Refuge in a time of Trial
By C. M. S.
In times of great calamities the people have instinctively sought refuge in the mountains or upon the high places. When the waters of the deluge were washing out the sin of a polluted world, the people, having spurned the true refuge, sought refuge upon the mountaintops. When the descendants of Noah let go their hold on God and turned themselves to their own selfish service and the pleasures of sense, they must have a tower of refuge. Forsaking the refuge already prepared, they would make a refuge of their own, and thus prevent the destruction of their lives by another visitation from God. They seemed to think themselves able to protect themselves against any judgment God might see fit to bring upon them as a punishment for their iniquity. Such is the foolishness of human vanity and selfishness. When hostile armies invaded a land, it was a common thing for the inhabitants to flee to the most inaccessible mountains to escape death, or deportation to another country. Because of this, the people came to look upon the mountains as protectors, deliverers, and places of refuge. To the heathen this came finally to have a religious significance, and they placed the polluting symbols of their idolatrous worship upon the hills and mountains. Whenever the Israelitish nation was ruled by wicked, sensual kings, this heathen idea was carried out throughout the realm, and the people went after Baal and Ashteroth, whose altars were on the high places. When a king came upon the throne who feared and served the true God, the hill groves of idolatry were hewn down, the mountain altars were overthrown, and the people learned righteousness and sought the true place of refuge. Now, in the time of earth’s greatest calamity, the people are preparing for themselves places of refuge—towers of their own construction—or are fleeing to refuge hills created by their own philosophies. The antediluvians fled to their hills of refuge; but the waters of their judgment lapped the highest crags and went over them, to silence forever their ribald mirth, and stop forever the profanity of their career. The dwellers on the plains of Shinar built their tower to protect themselves from the consequences of their sins; but the lightnings of the Lord demolished their tower, and scattered them with the tongue of confusion to the four corners of the earth. The ancient mountains of refuge have become things of terror, trembling with the suppressed power of execution, or belching out death in fiery missiles or poisonous hurricane. Vain are all such attempts to find deliverance in a place or way that God has not prepared. To-day many are spurning the work of the Redeemer in their behalf, and are turning their eyes inward to find within themselves the tower of their strength and salvation, the mountain of their deliverance. Others are living upon a perverted interpretation of the Lord’s requirements, trusting more in their own powers to make a convenient way of salvation than in the one only way provided by the Lord himself. Others are trusting in “good works,” or in self-asserted “holiness” or “sanctification,” without regard to the distinct requirements of God’s great perpetual, immutable law; others in their wealth or station; and others there are who make no pretense of seeking a refuge or trusting in anything whatsoever. But the day is coming, and that soon, which will “try every man’s work of what sort it is,” every man’s refuge of what material it has been builded. In that great day when long-patient justice begins to perform its great and impartial work, every man will look first to that in which he has been trusting. Those who have been trusting implicitly in God and the way he has prepared will look up and lift up their heads, because their redemption draweth nigh. They will say: “Lo, this is our God; we have waited for him, and he will save us; this is Jehovah; we have waited for him, we will be glad and rejoice in his salvation.” Isa. 25:9. The class that has at that time been trusting in him as a refuge, in his Word as a guide, in his law as an expression of his will, will be the only class that will have any spirit of gladness, any desire for rejoicing. Of the refuge of that other class, represented by the enemy of God’s people, Moab, the Word says: “The high fortress of thy walls hath He brought down, laid low, and brought to the ground, even to the dust.” In that great day the mountains will furnish no refuge; for “the heaven was removed as a scroll when it is rolled up; and every mountain and island were moved out of their places. And the kings of the earth, and the princes, and the chief captains, and the rich, and the strong, and every bondman and every freeman, hid themselves in the caves and in the rocks of the mountains; and they say to the mountains and to the rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of8 the Lamb: for the great day of their wrath is come; and who is able to stand?” Rev. 6:14-17. But the mountains will refuse to hide them, though they flee to the topmost pinnacle. The Lord says through Isaiah: “The day of the Lord of hosts shall be . . . upon all the high mountains” (chap. 2:12-14); “the mountains shall be melted with their blood . . . and the heavens shall be rolled together as a scroll” (chap. 34:3, 4); “thou shalt thrash the mountains” (chap. 41:15). But in that most searching and trying time the Lord’s promise to his people is, as to his people anciently when entering the typical land of promise: “The eternal God is thy refuge, and underneath are the everlasting arms.” And through the psalmist he tells us: “Jehovah also will be a high tower for the oppressed, a high tower in times of trouble;” “God is our refuge and strength, a very present help in trouble. Therefore will we not fear, though the earth do change, and though the mountains be shaken into the heart of the seas.” So let us say with David: “My soul taketh refuge in thee: yea, in the shadow of thy wings will I take refuge, until these calamities be overpast.” That is the true refuge, the only refuge that is worthy a moment’s thought. In the great day of earth’s greatest tribulation, so fast approaching, they who have chosen that mountain of refuge, that high tower of strength, will have no need to fear. The everlasting arms are underneath; the protecting wings are over and around; and they are safe. Notes on Important Eras of Fulfilling Prophecy
By W. A. S.
The Hand of God in History — No. 24
Notes on Important Eras of Fulfilling Prophecy
The Announcement of the Judgment-Hour
An event of such solemn import to all mankind as the opening of the judgment-hour in heaven, could never come unannounced and unheralded to the world. That is not the divine way. The Sound of the Trumpets
As the time of cleansing the sanctuary was drawing near in the camp of Israel of old, the people were forewarned of the approach of the solemn hour. This day of atonement was the typical day of judgment; and not a soul could endure who let the day pass unheeded, with sins unforgiven. There was to be preparation of heart for the day, as well as consecration of soul before God upon it, as the high priest went in to minister before God in the most holy place. The typical service of cleansing the sanctuary came on the tenth day of the seventh month. On the first day of that month there was to be “a memorial of blowing of trumpets, an holy convocation. Lev. 23:24. The silver trumpets sounded out through the camp of Israel, proclaiming the solemn day of atonement near at hand. True to the type, as the fateful year of 1844 drew near, bringing the opening of the great antitypical day of atonement, the trumpet-call of the coming judgment-hour was sounding through Christendom. There was sent of the Spirit of God a movement that swept over many lands bearing the awakening cry of the prophecy:— “Fear God, and give glory to him; for the hour of his judgment is come.” Rev. 14:7. The passing of the early decades of the nineteenth century had brought ever-increasing interest in the study of prophecies concerning the second coming of Christ. The stirring events associated with the ending of the 1260 years of papal supremacy were clearly recognized as factors in fulfilling prophecy. It was seen that the end was approaching. There was searching to and fro for yet further light. Writing of those times, an Anglican clergyman and writer says:— The world was awakening to a new life. . . . It was the birth-time of an epoch of fresh inventions, of a wondrous advance in science and in outward means of living. The mist of age had gathered round the institutions of former generations. . . . The narrow religious maxims that had been long in vogue brought little relief. Stirring incidents had taken place. During their occurrence some people had been led to imagine that the “mystery of God was drawing to a close, and that the events of every year explained something previously unknown.” And now, with mingled apprehension and hope, they were looking anxiously forward. They were filled with the idea that the period in which they were living would prove to be the critical turning-point in the commencement of the end.—Edward Miller, M. A., in “Irvingism,” Vol. I, page 11. In these times light began to come to Bible students as to the ending of the prophetic period of 2300 years (Dan. 8:14), reaching to the judgment-hour. Hitherto the event from which the period dated had not been clear. Now the subject opened up, and it was seen that the period was to be reckoned from the commandment to restore Jerusalem, in the days of Artaxerxes, as explained by the angel in the vision of Daniel 9. Light on this came to searchers after truth in many parts, to men working and studying independently of one another. In his “Great Second Advent Movement,” J. N. Loughborough gives “a list of twenty different parties who discovered the truth concerning the close of the twenty-three hundred days, not by communication with each other, but as the result of diligent searching of the Scriptures, led by the influence of the Spirit of God.”—Page 86. The interest in the subject of the coming judgment-hour grew into a great awakening as the year 1844 drew near. It was thought that the coming of the judgment-hour meant also the second coming of Christ. The message of the approaching judgment was heralded throughout the United States, Canada, and Great Britain. Witnesses were raised up in Holland, Germany, Russia, and in the Scandinavian countries. Joseph Wolff, the famous traveling missionary of England, preached of the coming judgment-hour in remarkable journeyings through Greece, Turkey, Palestine, Egypt, Arabia, and on through Afghanistan to India. Papers were printed in various countries to publish the message, and publications were sent to mission stations in all parts of the world. Speaking of the days just before 1844, an Anglican writer, Mourant Brock, said:— It is not merely in Great Britain that the expectation of the near return of the Redeemer is entertained, and the voice of warning raised, but also in America, India, and on the continent of Europe. In America, about three hundred ministers of the word are thus preaching “this gospel of the kingdom;” whilst in this country, about seven hundred of the Church of England are raising the same cry.—Advent Tracts, Vol. II, page 135 (1844). Not all who joined in this proclamation explained the prophecies alike, or emphasized the definite year 1844 as the hour of God's judgment; but as this hour came, the world was ringing with the call to prepare to meet the judgment, even as the hosts of Israel were called by the trumpet peals to prepare for the typical day of atonement. The great advent awakening in the days of 1844 was of God, in fulfilment of prophecy. The apostle John, in the Revelation, had seen the message of the judgment-hour being carried to the nations and tongues of earth as that hour came (Rev. 14:6, 7); and with the coming of the hour the world heard the trumpet-call of the message: “Fear God, and give glory to him; for the hour of his judgment is come.” After the passing of the time, unbelievers scoffed at the movement. The Lord had not come. Those who had looked for his appearance in the clouds of heaven were disappointed. But they had given the judgment-hour call; and that was the message due to the world at that time. In the days of the Saviour's first advent, the disciples and the populace had proclaimed the triumphal entry of Christ into Jerusalem. They were at once disappointed; instead of enthroning him as king, they witnessed his crucifixion. But, in proclaiming the coming of Zion's King9 to Jerusalem, they were fulfilling the prophecy that had been uttered, and were giving the message for that day, notwithstanding their mistaken view as to the events that would follow. Just so the trumpet-call of the coming judgment-hour was the message for the days of 1844; and the message was given, attended by the power of God. When the hour was at hand, the providence of God raised up the witnesses even though those engaged in the work did not understand fully the events that were to follow. On that day of Christ's triumphal entry into Jerusalem, the priests asked Jesus to rebuke the children, who were crying the welcoming message of the prophecy. But he answered them, “If these should hold their peace, the stones would immediately cry out.” Luke 19:40. The prophetic cry was bound to be raised, and children's voices joined in fulfilling the sure word. In the days of 1843 the authorities in one part of Sweden sought to suppress the proclamation of the judgment-hour message. Then children, the history tells us, were moved upon to preach, and to exhort men to prepare for the judgment, the convicting and converting power of God attending their work. Thus, as the hour of the prophecy came, proclamation was made to turn the attention of men to the solemn hour of the investigative judgment, which began in 1844. When that hour closes, the hour of human probation is forever past. The measuring line of the 2300 years reaches to the latest time set in the prophetic word. It is the last waymark of time prophecy. From that Pisgah peak of 1844, the “sure word” directs the pilgrim's gaze to the eternal Canaan just before. While the scenes of the judgment are passing in the courts above, the last gospel message is borne to men. Out of the advent awakening of the days of 1844 arose the definite advent movement, in fulfilment of prophecy, which is to carry the last message to all the world, and prepare the way before the coming of Christ in power and glory. The Industrial Conflict
By Francis M. Wilcox
In no phase of human endeavor is the fierce, wild unrest taking hold of the minds of men more apparent than in the industrial world. The reason for this is found in the fact that in the industrial relationship are affected most vitally the personal, selfish interests of the human family; that which involves man's temporal benefit as concerns his pleasure, his health, his very life existence. The great industrial conflict facing the world to-day is probably without a parallel in the history of the human family. Its area and extent are as broad as the habitations of men. On the one side stand capital and invested interests, on the other side labor and the agents of production. Step by step with the advance of the world's civilization has been the education of the masses, and the promulgation of the doctrine of man's equality with his fellows. The doctrine of the divine right of kings to rule and reign, of the superiority of the feudal lord over his serfs, of the inherent right of the nobility and privileged classes over the common people, has given place to a demand for equal rights and equal privileges. Says Mr. Sidney Low, of England, as quoted in the New York Times of Aug. 11, 1912:— The temper of labor has changed. We have given the workman an education which is not much inferior to that of his “betters;” we complete it when he leaves school by the cheap press, the theater, the free lecture, the public library, the franchise. In the old days there was an outward and physical as well as a clearly marked intellectual distinction between “master” and “man,” between the so-called brain worker and the day-laborer. The “gentleman” was taller, straighter, fairer than the artisan; he washed thrice daily, and the other did not wash at all; he spoke in a different dialect and had finer manners. To-day the workman has his bath-room and cultivates personal hygiene; he has read books and dealt with ideas. Lord Hugh Cecil, a member of the British Parliament, discusses in the same paper the causes of the great social unrest. Among the chief of these he gives the following:— Probably the most potent cause of the present unrest is the spread of education. The effect of education is to increase the needs of those educated. An uneducated man wants food, clothes, shelter, and fire sufficient for health and comfort. An educated man wants interests in life, not all of the same kind, and a certain quantity of recreation. The current vogue for amusement which permeates all classes naturally stimulates the uneasiness of an educated man whose wages give him little opportunity for enjoyment. And the vogue for amusement is made to seem even greater than it is by the action of the press, a large part of whose columns is filled with the records of various kinds of sport and entertainment. The great difference between the two classes is emphasized by the reckless display of wealth seen on every side. Millions of dollars are spent daily for idle pleasure, for needless luxuries, for show and ostentation. These the average working man knows are outside his reach. He has learned to think for himself and to study the economic conditions. He realizes that by his industry and that of his fellows, capital has been created. He can not understand why some of his sisters should labor for a farthing an hour, or why a man with a family should receive but six dollars a week, while the directors of the company are declaring twelve-per-cent dividends. It seems to him that he is unjustly deprived of his rights. He obtains no redress as a result of petition. Those whom he felt represented his interests in legislative halls are outnumbered or themselves fall prey to the lust of money and power. It seems to him that his only redress is in uniting with his fellow workers in declaring an uncompromising warfare upon those who are receiving the lion's share. And this demand on the part of labor is becoming loud and insistent. No longer content to weakly ask for this equality of privilege, the masses are asserting their rights to its enjoyment with no little emphasis. Increase of Violent Strikes
There was a time when labor contented itself with quiet inactivity to secure its demand. Strikes were infrequent, and when engaged in were not accompanied with violence. But the last decade has wrought a mighty change. A brief review of the press reports for the last few months presents this startling record:— January 29—A general strike is declared in Lisbon, seriously affecting newspaper publication and transportation facilities. March 1—Coal-miners in England strike, affecting directly one million men and indirectly one million more. March 3—Bristol dock workers refuse to handle foreign coal during the British strikes. March 9—General advance in wages for textile workers in New England announced as a result of threatened strike. March 11—One hundred seventy-five thousand coal-miners strike in Germany. March 23—More than three thousand operatives in the textile mills of Passaic, N. J., strike for higher wages. March 31—More than four hundred thousand bituminous and anthracite coal-miners suspend work pending settlement of their demands. April 22—Demands of locomotive engineers on Eastern railroads met by offer of arbitration by Commissioner of Labor Neill. May 24—Strike of transport workers throughout Great Britain, affecting one hundred thousand men, called. Serious riot among striking workmen in Budapest. June 9—Strike of elevated railroad employees in Boston. June 10—General strike, affecting three hundred thousand transport workers, called in Great Britain. At the same time a serious strike was going on at Havre, France. These are but a part of the strikes that actually occurred. Many were accompanied10 with rioting, bloodshed, and the loss of life. In a large per cent of the cases the militia or troops were called out to quell disorder, and hold in check the forces of violence. The industrial conflict in England was particularly significant and most unusual in the history of the nation. The government gave long and earnest consideration to the creation of means by which the difficulty might be settled, but it is feared that the understanding effected will be of short duration. Assassination, dynamiting, poisoning, and all the intrigues and weapons of lawless and irresponsible disorganization played a part in the accomplishment of the purposes sought during some of these disorders. Nor have these violent measures been employed by labor alone. Invested capital has resorted to the same methods. Representatives of the labor union in Los Angeles, by the use of explosives, blew into eternity a score or more of their fellows in the dynamiting of the Times Building. Later, in connection with the strike in Lawrence, Mass., the same instrument of death was employed by the mill owners, it was charged, in an effort to discredit union labor, and thus harm the organization. And the employment of these violent measures by no means represents an outburst of pent-up passion alone. They constitute a part of the regular program of procedure. Some of the organizations of labor recommend these methods to their members. As Israel in Egypt demanded of Pharaoh the spoil of the land as their rightful due for their long years of service, so many industrial workers to-day feel that to them belongs the fruit of their service, and that it is right to enforce their demands by the agents of violence and destruction if need be. Years ago when the textile workers of southern France were refused their demands, they drew from their feet their wooden shoes, or sabots, and cast them violently into the delicate mechanism of their looms. From that time to this, this form of reprisal, known as sabotage, has been a common weapon of angered and dissatisfied labor. Its beginning represented a spontaneous outburst of frenzy and despair. To-day it is looked upon as a legitimate method of attack. This is not true of all labor unions, but it is true of those that are recognized as the more advanced. As a representative of this radical class, perhaps the I. W. W., or Industrial Workers of the World, may be counted as worthy of special mention. This labor organization is the one that so successfully engineered the industrial struggle in Lawrence some months ago, and brought the conflict there to so successful a termination in behalf of its own interests. This same order has operated extensively through the West, and is the one to whose charge were laid the many murders confessed by Harry Orchard. It holds a prominent if not a leading place in the labor world, working not so much in the open as quietly and under the surface, in the carrying out of its purpose. Recently in connection with the labor war in San Diego, Mr. Harris Weinstock, a special government commissioner, made careful investigation of the aims and purposes of the I. W. W. He sums up the doctrines of this order as follows:— 1. That workmen are to use any and all tactics that will give the results sought with the least possible expenditure of time and energy.
2. The question of right or wrong is not to be considered.
3. The avenging sword is to be unsheathed, with all hearts resolved on victory or death.
4. The workman is to help himself when the proper time comes.
5. No agreement with an employer of labor is to be considered by the worker as sacred or inviolable.
6. The worker is to produce inferior goods, and kill time in various ways.
7. The worker is to look forward to the day when he will confiscate the factories and drive out the owners.
8. The worker is to get ready to cause national industrial paralysis, with the view of confiscating all industries, and taking forcible possession of all things he may need.
9. Strikers are to disobey and treat with contempt all judicial injunctions. And this doctrine of reprisal and sabotage is something more than a theory. In repeated cases it has been put into practical operation. A few instances will serve to illustrate this. At a bakers' strike in France kerosene was poured into the ovens. After three months the odor still permeated the bread, and the ovens had to be torn down. In a strike in Amsterdam bakers worked lumps of salt, soap, rags, mice, and cockroaches into the dough till the master bakers hastened to grant their demands. In a brewery a bottle of kerosene dropped “accidentally” into a vat containing hundreds of barrels of fermenting beer ruined the entire contents. Sulphuric acid sprayed over the looms in textile mills ate through the threads and stopped the machinery. Parisian strikers put hundreds of power plants out of commission by covering the transmission pulleys with soft soap, or by pouring water into the gasoline engines. These are but a few of the individual instances of the outworking of this idea of sabotage which might be enumerated. And this weapon, as we have already said, is the one that these unions now purpose to use in the enforcement of their demands. The editor of the Socialist Review in a recent number of that journal, directly commends this course of action. According to the Daily Post-Standard of September 3 (Syracuse, N. Y.), the editor is quoted as saying:— The weapon on which the new socialists rely is the power of the workers peacefully to fold their arms in such numbers as to paralyze industry and force the unconditional surrender of the capitalistic class. There is no necessity for an absolute general strike. A strike falling far short of that would force society to capitulate unconditionally. Direct action includes sabotage. Sabotage may express itself in slow work, in bad work, and even in the destruction of the machinery of production. The American advocates of direct action will almost to a man help the Socialist party in this year's campaign. The Doctrine of Syndicalism
Of late the doctrine of syndicalism is being extensively proclaimed and adopted by many industrial workers. The root idea of syndicalism is trade ownership and control. This theory, according to the New York Evening Post, would “brush aside all efforts to settle the so-called class differences by peaceful methods, and would by ‘direct action’ force the other side to yield without governmental interference.” By “direct action” is meant such control and manipulation of the forces of labor that in one day all wheels of industry could be stopped, travel and traffic paralyzed, and through dire distress the public be made to unite in the enforcement of labor's demands. This involves not only national, but international strikes. The Literary Digest of April 6, 1912, gives this definition of this new doctrine of labor unionism:— Syndicalism, therefore, rejects the idea of capturing the bourgeois state by legislative methods. It rejects palliatives and reforms because they do not go to the heart of the situation, which is one of irreconcilable class warfare. Because the state is always bound to be under the control of the propertied classes and the “intellectuals,” syndicalism declares war against the state. It finds in the working men's organizations the only efficient agent for overturning society. It regards the general strike as the lever that will accomplish the overthrow. This doctrine has the strong indorsement of the I. W. W. They look forward to the time which they believe is not far distant when the industrial worker will control all the products of labor. This they believe will be brought about by a great revolution. Says Vincent St. John, president of the I. W. W., as quoted in the New York Herald of Sept. 15, 1912:— Revolution is our watchword, and all our efforts are bent toward revolution. Wages, hours of work, interest us only incidentally as they may serve to incite individual strikes; but what we are really about is a campaign of education to teach the working man his power, so that when11 the time comes to declare the general strike, he will know his potency, realize that he has the power to coerce the whole world. The idea of a day's wage is repudiated. Labor is no longer content with that. It demands a part in the dividends. Says one of the labor organizers, as represented by the same paper:— The craft and labor unions want a fair wage for a day's work. Why should we strike for that? Why should we receive a wage at all while some one else takes the profit? When the great revolution comes, we will own the industries of the world and operate them, and no man will be permitted to do more than enough work to make his living. There will be no accumulation of capital. The question of moral conduct is not to be considered. According to the doctrine of these agitators, “might makes right,” and they purpose to take whatever forces are put under their control. We quote again from the Herald the words of a prominent labor representative:— The question of right or wrong does not enter into it. We will take what we are strong enough to take. If the government interferes, we will defy the government. Our flag is the red flag of brotherhood, and when it triumphs we will come into our own. Health, happiness, and prosperity will be realities. No man will work more than another, and no man will enjoy more of the world's benefits than another. The working man will own the world, and he will run it to suit himself. It is a question of what we are strong enough to take, and not what is right for us to take. That we are facing indeed in the near future this great revolution others than the promoters of these gilds and crafts earnestly believe. The present industrial conditions have occasioned food for serious thought for some of the leading statesmen and economists of the present day. As they recognize the elements at work,—on the one hand the oppression of greed, and on the other the unreasonable demands of long-outraged labor,—they realize that no human power can stay the inevitable conflict that must result. Of what many believe to be a great impending revolution, we shall speak next week. F. M. W.