The New York Conference of Religion, an organization formed in 1899, held their first meeting in this city, Nov. 20, 22, 1900.
To say that it was a notable gathering, and its influence destined to be far-reaching, and that it will be a factor in the formation of, and the giving of life to, the Image of the Beast, is but to express it in its mildest form.
No less than fifteen different denominations were represented in this conference, and the papers were prepared by men of the highest standing in the denominations to which they respectively belong, and most of them have a national or world-wide reputation.
The object of the conference was not to discuss or compare the different points of religious faith, but to find a basis upon which all could unite, without the sacrifice of individual beliefs of doctrine, in “furthering the kingdom of God upon the earth.” Indeed, the points of faith which are regarded as fundamental by each denomination were to be a matter of no concern in the movement. On this point, the Rev. R. Heber Newton, in his paper, said, “The things that divide them must be things of less importance.” In short, how to bring in an ideal state, or government, in which religion should have the controlling power, was the object sought.
Never before, perhaps, was any conference held in which so little bigotry and intolerance were manifested as in this toward those who dissented from them. In fact, it would be only just to state that there was an utter absence of any such spirit. And herein lies the danger. The ultimate aim of the conference is precisely the same as that of many others; the same evils are wrapped up in this movement that are to be seen in other religious organizations, such as the National Reform organization; but the exterior aspect is so fair, and its profession so mild, that it is well calculated to disarm the suspicious.
Many of the statements made in the papers read reveal the true inwardness of the whole movement. One speaker, referring to certain teachers in some of our colleges in the land, said: “In the strong regard given by those teachers to civic obligations and duties, they barred the extreme individualism of the Jeffersonian period by declaring, ‘Without rights, without duties; and no duties without rights.’ And yet this doctrine of the nineteenth century is that the permanence of civil duties is the end for which these common rights exist, and is entitled to be called progress only so far as it succeeds in connecting the existence of freedmen with the truth proclaimed by philosophy and ethics that the freeman is here ONLY THAT HE MAY SERVE THE COMMONWEALTH. In view of these signs, I dare declare that there has been more ethical progress during the nineteenth century than during all the centuries preceding.”
In this statement it will be seen that the doctrine of individual rights is denied; they are to be swallowed up in the interests of the state. When this phase of ethics is reached, there will be absolutely no appeal for those who will dare to stand upon the Constitution and the Declaration of Independence. Religious liberty will then have been completely swept away.
One of the significant features of the conference is the fact that the chairman of the General Committee is a Congregationalist, and its secretary is a Baptist. I allude to the fact here because of the following utterance by the secretary, Rev. Dr. Leighton Williams, of New York City, which will show how Protestantism is steadily reaching across the abyss to clasp hands with Romanism. He said: “Under a union of church and state we could have full dogmatic instruction by the church, which is also the state. But when we have arrived at the idea of separation of church and state, I think it necessary that there should be no dogmatic religious teaching779in the public schools. But we find there is growing up an unmoral spirit, so to speak. How can we get back? Church and state may be separated as institutions, but there must be concert in action. Men are working under the false idea that politics belongs to the secular sphere, and worship to the religious sphere. What shall we do? Take, for instance, the leading Roman Catholic clergymen. We should like to have this conference distinctly represented by Roman Catholics as well as any other class. We know some of these men are very patriotic and strong men in every sense. What shall we do about it? Can we bring into the school anything that is dogmatic, even if we bring it in at a separate afternoon hour? We will not break up our magnificent school system in this country. Our conference seems to show two lines in this political question. One is that we might carry out this idea of common worship a little further, and get some things that the Roman Catholic clergy, Jewish clergy, and Protestant clergy can thoroughly support. We might get the mystical and spiritual element there somewhat in that way. We have also tried to point out in this conference that there is a social religion, and yet it is not being taught in our public schools. This no right-thinking man would dissent from.”
That which Dr. Williams had in mind in his reference to the common-worship idea is a book of common worship which has been prepared by this conference, and which, it is hoped, will form a true basis for worship in the public schools. One can get an idea of the character of this work when it is pointed out that in deference to the Jew, all reference to Jesus as being the Christ is omitted; and so also of his divinity, in deference to the Unitarian.
It is not to be understood, by any means, that there was complete unanimity of thought expressed in the papers read. This was notably so in the case of Professor Batten, of New York, an Episcopalian clergyman, who had been called upon to supply a paper on “Political Ideals of the Bible,” in the place of Professor Nash, of Harvard University (N. T.). This gentleman threw a bomb into the camp by taking the ground that there are absolutely no political ideals to be found in the New Testament. He seemed to realize that this utterance was contrary to what would be expected of him; for he remarked, with a half turn of the head toward the presiding officer, “This may be a disappointment to some, but I can not help that; it is the fact.” He then went on to give both positive and negative reasons for his position, which were so clear that he carried conviction to the entire audience.
The Rev. Dr. Whiton, the chairman of the General Committee, sought to soften down these hard, cold facts by alleging, as a reason for the silence of the New Testament in this regard, that they are to be found in the Old Testament. He said: “I think that there were very clear conceptions of political responsibility for the realization of political ideals among the prophets of history; and, secondly, that Jesus in his ministry quietly set his seal upon all prophets. He said he came not to destroy, but to fulfill, the law and the prophets. We have no Christian ideals at all. The Christian ideals in that respect are to be found in the Old Testament, not in the New. It is to Israel that we must go for political ideals, and those are just as truly the Christian Scriptures as the New Testament is.”
The secretary of the conference, Dr. Williams, following the discussion on “Political Ideals in the Bible,” said: “The Correct Ideal: this ideal is not political in the sense that it should be realized through the state, but comes by voluntary acceptance brought about by spiritual things. There is thus in the kingdom of God the union of spiritual and social ideals. These are the propositions toward which some of us are tending. I think that we ought to have the union of spiritual and social ideals, that no social order is ideal but that which is the natural outcome of spiritual aspirations.”
This utterance is precisely similar to the avowed object of the convention as set forth in the program of the meeting. Thus it reads: “Its bond of union is not in a common formula, but in the one spirit which is variously expressed in the different religious forms. Its purpose is to promote the largest practicable junction of religious forces for the furtherance of these fundamental religious, moral, and social interests which are vital to the stability of the commonwealth.”
What is this but an open bid for the establishment of the kingdom of God in the earth? According to the preceding, the correct ideal can not be realized through the state; that is, through the state alone. The social ideal is inseparable from the spiritual, and the two combined are to be found in the kingdom of God. As therefore the state alone can not, through legislation, correct social wrongs, the forces of religion must be used to lead out in the work—the spiritual ideal must be the governing factor.
With each—the church and the state—in its proper sphere, however, these propositions are perfectly correct. The social ideal can not be attained independently of the spiritual ideal. But the operations by which these are to be realized are wholly dissimilar. One is within the purview of the state; the other is wholly within that of the church alone.
But this is not what the Conference of Religion aspires to. As held by this conference, the correct ideal is the blending of the spiritual and social, the political ideal of the Old Testament. But that is strictly the theocratical principle, and all denials to the contrary notwithstanding, involves the rejection of God, in the union of church and state. And against this, not only the teachings of Christ, but of the whole Old Testament, are diametrically opposed. Without the rejection of God there can be no union of church and state. This was done in the days of Saul, and resulted in the total choosing of Cæsar instead of God, and the utter ruin of the whole nation. It was done again in the early centuries of the Christian era, and the result was the utter ruin of the Roman Empire, and the horrible reign of the papacy in the place of God. The “junction” of the two in these times as entertained by the Conference of Religion must result in the rejection of God by Protestantism and this nation, the making of the image of the papacy, and the utter ruin of this nation, and of the world. This is what is before us; and who is ready?
C. H. KESLAKE.
AUTHORITY IN THE CHURCH.
By John Norton Loughborough
“These things speak, and exhort, and rebuke with all authority.” Titus 2: 15.
This authority did not grow out of the fact that Titus was a minister, and therefore had an individual right and power to dictate how everything should be done; but the authority was like that possessed by Christ, who is our example, and of whose teachings we read: “It came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: for he taught them as one having authority, and not as the scribes.” Matt. 7: 28, 29.
Of this teaching of Christ, Luke records that “all bare him witness, and wondered at the gracious words [words setting forth God’s love and unmerited favor to men; not words of dictatorial authority] which proceeded out of his mouth.” Luke 4: 22. His words were indeed words of authority; for he himself said of them: “The words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.” John 14: 10. As he thus set forth his instruction and reproofs on the strength of God’s word, energized by the Holy Spirit, even the soldiers who were sent to arrest him were themselves arrested with the truths he spoke, and reported that “never man spake like this man.” John 7: 46.
Of the danger of indulging a spirit of individual independence we read, in the “Testimonies for the Church:” “Independence is a poor thing when it leads you to have too much confidence in yourself, and to trust to your own judgment rather than to respect the counsel and highly estimate the judgment of your brethren, especially of those in the offices which God has appointed for the saving of his people. God has invested his church with special authority and power, which no one can be justified in disregarding and despising; for in so doing he despises the voice of God.” — Vol. III, page 417.
“Christ gives power to the voice of the church. ‘Verily I say unto you, whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven.’ No such thing is countenanced as one man’s starting out on his own individual responsibility, and advocating what view he chooses, irrespective of the judgment of the church. God has bestowed the highest power under heaven upon his church. It is the voice of God in his united people in church capacity which is to be respected.” — Id., pages 450, 451.
“As we near the close of time, Satan comes down with great power knowing that his time is short. Especially will his power be exercised upon the remnant. He will war against them, and seek to divide and scatter them, that they may grow weak and be overthrown. The people of God should move understandingly, and should be united in their efforts. They should be of the same mind, of the same judgment; then their efforts will not be scattered, but will tell forcibly in the upbuilding of the cause of present truth. Order must be observed, and there must be union in maintaining order, or Satan will take the advantage.
“God is not pleased to have his people leave the matters of the church at loose ends, and suffer the enemy to have the whole advantage, and control affairs as best pleases him.” — Id., Vol. I, pages 210, 211.
“The angels who fell were anxious to become independent of God. They were very beautiful, very glorious, but dependent on God for their happiness, and for the light and intelligence which they enjoyed. They fell from their high estate through insubordination. Christ and his church are inseparable. To neglect or despise those whom God has appointed to lead out, and to bear the responsibilities connected with his work and with the advancement and spread of the truth, is to reject the means which God has ordained for the help, encouragement, and strength of his people. To pass these by, and think your light must come through no other channel than directly from God, places you in a position where you are liable to deception, and to be overthrown.” — *Id., Vol. III, pages 418, 419.
“The world’s Redeemer has invested great power with his church. He states the rules to be applied in cases of trial with its members. After he has given explicit directions as to the course to be pursued, he says: ‘Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever [in church discipline] ye shall loose on earth, shall be loosed in heaven.’ Thus even the heavenly authority ratifies the discipline of the church in regard to its members, when the Bible rule has been followed.
“The word of God does not give license for one man to set up his judgment in opposition to the judgment of the church, neither is he allowed to urge his opinions against the opinions of the church. If there were no church discipline and government, the church would go to fragments; it could not hold together as a body. There have ever been individuals of independent minds, who have claimed that they were right, that God had especially taught, impressed, and led them. Each has a theory of his own, views peculiar to himself, and each claims that his views are in accordance with the word of God. Each one has a different theory and faith, yet each claims special light from God. These draw away from the body, and each one is a separate church of himself. All these can not be right, yet they all claim to be led of the Lord. The word of inspiration is not yea and nay, but yea and amen in Christ Jesus.
“Our Saviour follows his lessons of instruction with a promise that if two or three should be united in asking anything of God, it should be given them. Christ here shows that there must be union with others, even in our desires for a given object. Great importance is attached to the united prayer, the780union of purpose. God hears the prayers of individuals; but on this occasion Jesus was giving especial and important lessons that were to have a special bearing upon his newly organized church on the earth. There must be an agreement in the things which they desire, and for which they pray. It was not merely the thoughts and exercises of one mind, liable to deception; but the petition was to be the earnest desire of several minds centered on the same point.”—*Id., pages 428, 429.
“Many have the idea that they are responsible to Christ alone for their light and experience, independent of his acknowledged followers in the world. But this is condemned by Jesus in his teachings, and in the examples, the facts, which he has given for our instruction. Here was Paul, one whom Christ was to fit for a most important work, one who was to be a chosen vessel unto him, brought directly into the presence of Christ; yet he does not teach him the lessons of truth. He arrests his course and convicts him; and when he asks, ‘What wilt thou have me to do?’ the Saviour does not tell him directly, but places him in connection with his church. They will tell thee what thou must do. Jesus is the sinner’s friend, his heart is ever open, ever touched with human woe: he has all power, both in heaven and upon earth; but he respects the means which he has ordained for the enlightenment and salvation of men. He directs Saul to the church, thus acknowledging the power that he has invested in it as a channel of light to the world. It is Christ’s organized body upon the earth, and respect is required to be paid to his ordinances. In the case of Saul, Ananias represents Christ, and he also represents Christ’s ministers upon the earth who are appointed to act in Christ’s stead.” — *Id., page 433.
Spiritualism arises to act its part in the world's history. The description is, “I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.” Rev. 16:13, 14.
How is this beast further described? In Rev. 17:3 the apostle “saw a woman” who sat “upon a scarlet-colored beast, full of names of blasphemy, having seven heads and ten horns.” He adds: “I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.” Rev. 17:7, 8.
He then explains the beast and the woman, as follows: “The seven heads are seven mountains, on which the woman sitteth.” Verse 9. Then he changes his symbol from mountains to “seven kings: five are fallen, and one is, and the other is not yet come.” Verse 10. This one, which “is not yet come,” had not existed when John saw the vision. “The woman . . . is that great city, which reigneth over the kings of the earth.” Verse 18. Here he continues the object-lesson of the working of Satan in the beast and an apostate church.
What, then, will be the final masterly effort of deception of the “beast that was, and is not, and yet is”? Will it not be the personal appearing of Satan on the earth to accomplish that which he had failed fully to accomplish through paganism, papacy, Protestantism, and Spiritualism, through human agencies? This personal appearance of Satan himself is thus described:—
As the crowning act in the great drama of deception, Satan himself will personate Christ. The church has long professed to look to the Saviour's advent as the consummation of her hopes. Now the great deceiver will make it appear that Christ has come. In different parts of the earth, Satan will manifest himself among men as a majestic being of dazzling brightness, resembling the description of the Son of God given by John in the Revelation. The glory that surrounds him is unsurpassed by anything that mortal eyes have yet beheld. The shout of triumph rings out upon the air, “Christ has come! Christ has come!” The people prostrate themselves in adoration before him, while he lifts up his hands, and pronounces a blessing upon them, as Christ blessed his disciples when he was upon the earth. His voice is soft and subdued, yet full of melody. In gentle, compassionate tones he presents some of the same gracious, heavenly truths which the Saviour uttered; he heals the diseases of the people, and then, in his assumed character of Christ, he claims to have changed the Sabbath to Sunday, and commands all to hallow the day which he has blessed. He declares that those who persist in keeping holy the seventh day are blaspheming his name by refusing to listen to his angels sent to them with light and truth. This is the strong, almost overmastering, delusion. Like the Samaritans who were deceived by Simon Magus, the multitudes, from the least to the greatest, give heed to these sorceries, saying, This is “the great power of God.”—Great Controversy, page 624.
Let us review the points to which we have called attention:—
First, Satan is a real being. He was once an angel of light in heaven. Sin originated with him in heaven, and he was cast out to this earth.
Second, he developed his system of iniquity through the governments of the earth, and especially pagan Rome, and, in its changed form, the papacy. As paganism and the papacy failed to accomplish the design of Satan, he now works through the two-horned beast, or false prophet (the United States of America), which is Protestantism. This power is an object-lesson of the crowning act of Satan.
The third act in deceiving the world will be through the agency of Spiritualism. Miracles will be wrought, the sick will be healed, and many undeniable wonders will be performed. These spirits will profess faith in the Bible, and manifest respect for the institutions of the church. Their work will be accepted as a manifestation of divine power; hence the immortality of the soul and Sunday sacredness will be prominent doctrines that will bring the people under satanic deceptions. The Protestants of the United States will be forced, in stretching their hands across the gulf, to clasp the hand of Spiritualism. In this they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.
Fourth, even this will fail to accomplish Satan's purpose; for the commandment-keepers still live. He himself then appears here and there, in different places of the earth, and becomes in reality the fulfillment of the beast that was, and is not, and yet is, after the object-lesson has been given by pagan Rome, papal Rome, and the United States. He appears here, and then disappears, only to reappear at some other place, and thus he will influence paganism, the papacy, and Protestantism to denounce those who honor the Bible Sabbath, accusing them of breaking down the moral restraints of society, causing anarchy and corruption, and calling down the judgments of God upon the earth.
Then the dignitaries of the church and state will unite to bribe, persuade, or compel all classes to honor the Sunday, under the generalship of Satan himself. The protection of human laws will be withdrawn from those who honor the law of God, and in different lands there will be a simultaneous movement for the destruction of the people of God. “As the time appointed in the decree draws near, the people will conspire to root out the hated sect. It will be determined to strike in one night a decisive blow, which shall utterly silence the voice of dissent and reproof.”—Great Controversy, page 635. But in this hour of utmost extremity, God will interpose for the deliverance of his chosen. The people of God will come from prison cells, from hidden, solitary retreats, from the forests and the mountains, while in every quarter companies of armed men, urged on by the hosts of evil angels, are preparing for the work of death. At this time comes the final triumph of the people of God.
The Third Angel's Message is a warning against this approaching storm. Many who now profess the truth will abandon their position and join the ranks of opposition. They will unite with the world, partake of its spirit, and will view matters in a different light than they did when they accepted the truth. When the test is brought, they choose the easy and popular side. The time of the Third Angel's Message, therefore, can never be past when the warning will not be applicable, or will not be given by the chosen people of God.
It is to this coming struggle that we are pointing especially at the present time. The beast and the false prophet will lead the world. Papacy in the Old World, and Protestantism in the New, will maintain their identity; for it is these two powers alone, directing the world, that go into the lake of fire.
“And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshiped his image. These both were cast alive into a lake of fire burning with brimstone.” Rev. 19:19, 20.
S. W. H.
A SOLEMN PLEA.
By P. T. Magan
In a Testimony referring to the work of the RELIEF OF THE SCHOOLS, recently received from Sister Ellen G. White, are the following important words:—
“There are, in the providences of God, particular periods when we must rise in response to the call of God, and make use of our time, our intellect, our whole being,—body, soul, and spirit,—fulfilling to the uttermost of our ability the requirements of God. Just now let not the opportunity be lost. Let all work together. . . . Do your best at this time to render to him your offering to carry out his specified will; and thus make this an occasion for witnessing for him and his truth. . . . Means will be gathered for the relief of the schools.”
In this we are called upon to bear in mind that the opportunity is now given us, and that a work is to be done if it is done just now. Much money is required for the material fund of “Christ’s Object Lessons.” Small gifts are appreciated, but gifts of hundreds of dollars ought to come in.
Long ago in the Testimonies the following wonderful plea was made to our brethren whom God had blessed with money:—
“Many that are first shall be last, and the last shall be first. I was shown those who receive the truth, but do not live it. They cling to their possessions, and are not willing to distribute of the substance to advance the cause of God. They have not faith to venture and trust God. Their love of this world swallows up their faith. God calls for a portion of their substance, but they heed it not. They reason that they have labored hard to obtain what they have, and they can not lend it to the Lord for they may come to want. ‘O ye of little faith.’ That God who cared for Elijah in the time of famine will not pass by one of his self-sacrificing children. He who has numbered the hairs of their heads will care for them, and in days of famine they will be satisfied. While the wicked are perishing around them for want of bread, their bread and water will be sure. Those who still cling to the earthly treasure, and will not make a right disposition of that which is lent them of God, will, instead of laying up their treasure in heaven, lose everlasting life.”
“God in his providence has moved upon the hearts of some of those who have riches, and has converted them to the truth, that they with the781substance may assist to keep his work moving. And if those who are wealthy will not do this, if they do not fulfill the purpose of God, he will pass them by, and raise up others to fill their place who will fulfill his purpose, and with their possessions gladly distribute to meet the necessities of the cause of God. In this they will be first. God will have those in his cause who will do this.
“He could send means from heaven to carry on his work; but this is out of his order. He has ordained that men should be his instruments, that as a great sacrifice was made to redeem them, they should act a part in this work of salvation, by making a sacrifice for one another, and by thus doing show how highly they prize the sacrifice that has been made for them.
“I was directed to James 5: 1–3: ‘Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.’
“I saw that these fearful words apply particularly to the wealthy who profess to believe the present truth. The Lord calls them to use their means to advance his cause. Opportunities are presented to them, but they shut their eyes to the wants of the cause, and cling fast to their earthly treasure. Their love for the world is greater than their love for the truth, their love for their fellow men, or their love for God. He calls for their substance, but they selfishly, covetously, retain what they have. They give a little now and then to ease their conscience, but have not overcome their love for this world. They do not sacrifice for God. The Lord has raised up others that prize eternal life, and that can feel and realize something of the value of the soul, and they have freely bestowed their means to advance the cause of God. The work is closing; and soon the means of those who have kept their riches, their large farms, their cattle, etc., will not be wanted. I saw the Lord turn to such in anger, in wrath, and repeat these words: ‘Go to now, ye rich men.’ He has called, but you would not hear. Love of this world has drowned his voice. Now he has no use for you, and lets you go, bidding you, ‘Go to now, ye rich men.’”
“Oh, I saw it was an awful thing to be thus forsaken by the Lord,—a fearful thing to hold on to a perishable substance here, when he had said that if we will sell and give alms, we can lay up treasure in heaven. I was shown that as the work is closing up, and the truth is going forth in mighty power, these rich men will bring their means and lay it at the feet of the servants of God, begging them to accept it. The answer from the servants of God will be, ‘Go to now, ye rich men.’ Your means is not needed. Ye withheld it when ye could do good with it in advancing the cause of God. The needy have suffered; they have not been blessed by your means. God will not accept your riches now. ‘Go to now, ye rich men.’”
And now we plead with those whom God has blessed with money that they will come to the help of the Lord against the mighty.
Not long ago the Testimonies came advising our brethren to do a certain thing. This thing was greatly opposed, and was never done. Afterward certain brethren wanted to do it; but the word came back: You are too late. Once you had the opportunity, but it is now past; and if you attempt to do it, God will disconcert you as he did the children of Israel when they endeavored to go into the land of Canaan after having received the report of the unfaithful spies and manifested a lack of faith. God is testing us now in this matter. Gifts of sacrifice are needed. Everywhere the people are going to sell the books. We plead that the money may come in with which to pay for the material.