Earlier text: “The Time Is Fulfilled” (Mark 1 : 15); a Notable AnniversaryANOTHER CHURCH FEDERATION.
Tuesday evening, Nov. 13, 1900, at Syracuse, N. Y., there was taken probably the first positive step in what is announced as a “great religious movement.” And, in view of the times, and the consideration of a number of other developments, it is altogether likely that this will prove to be a part of a great religious movement. However, this is not to say that it is a great religious movement for good. There have been, in the world's history, a number of great religious movements that were about the worst things that could ever happen to the world. There was one in the fourth century, which culminated in the making of the papacy, and all that the papacy has been and is in the world. And, though this one, enthusiastically begun at Syracuse the other day, may indeed be the first step in what may prove to be a great religious movement, it is of the same sort as that one in the fourth century. And as certainly as it grows and prospers, it will culminate, in its place and degree, exactly as did that one in the fourth century, and will develop the image of the papacy. For it is nothing else than the definite organization of a federation of the churches in the United States. A report of the meeting says that the “church was crowded to the doors long before the opening of the services;” that “there were many noted divines present;” and that vice-president elect, Governor Theodore Roosevelt, of New York, presided and delivered an address, in which he said:— I believe intensely in the work you are striving to further, and feel that the people who believe in the underlying principles make an unspeakable mistake when they quarrel about the boundary lines between them, when they have a common enemy to face, who demands our united attention and our united action. We can not afford to quarrel, we must be united. It is deeds which count, not words. We can not all see the truth in the same light, but we should all strive for higher ideals, and for that Christian unity which will bring us in closer touch with one another. I belong myself to the Dutch Reformed Church. Now, down at Oyster Bay, we have no church of that small denomination, and I should be opposed to establishing one of that faith there, as it would be an injury to the other churches already established. Down there, as elsewhere, we have lots to do to make things better, and I am glad to see the churches working toward this betterment. I had a hand in inaugurating a movement there which I think will be permanent. On the Fourth of July we get the Baptist, Presbyterian, Episcopalian, and Catholic clergymen on the same platform. There is patriotic unity, and I want to see the same kind of spirit spread through all our people. I do not think I am less a member of the Reformed Church because I attend elsewhere. When I go to Washington next spring, I shall attend the Reformed church, if there is one there. I was one of the first to subscribe to the erection of a Catholic church at Oyster Bay; and when the first project came there, the Rev. Father Belford, . . . I was awfully glad to help him. In this work of church federation, I want you to be content with the little steps. Do not be discouraged if you can not take the long strides. We are not going to see unity in a day. You will meet all kinds of opposition and prejudice. There must be a spirit of broad charity. One hundred years ago rank intolerance prevailed in the colonies, but we have advanced, and this meeting to-night is an evidence of it. All men who believe in the common virtues which underlie the foundation of our national life should come together. The church should be the center of the social and moral well-being of the community. I am more and more impressed with the truth of this. The first regular speech of the evening was made by the Rev. David Wills, of Oswego, who said:— Church federation is warranted. It is practical. It is not rainbow-chasing. This movement is practical, and would to God the ministry realized and knew how the people were longing to get together. Give the people a chance to work together. Church federation is imperative. It must be had as a condition of church life. It is not more money nor more men that we need, but a more honest business administration of the affairs of the church. Church federation is a step in the right direction. The next day, at a meeting of ministers and other prominent men, the Church Federation of the State of New York was formally organized. A constitution was adopted. The material parts of that constitution are as follows:— 1. Name.—This organization shall be called the Federation of Churches and Christian Workers of the State of New York. 2. Object.—The object of this federation is the promotion of effective co-operation among the churches of the State of New York, in order that their essential unity may be manifested; that the evangelization of every community may be more systematically accomplished; that a means may be found of expressing the united Christian sentiment of the State in regard to moral issues; that the various Christian churches and Christian workers and benevolent activities of the commonwealth may be more completely co-ordinated; and that other appropriate ends may be secured. When this constitution came before the meeting for consideration,— It was suggested by the Rev. A. B. Coit that the word “evangelical” should be added to the designation of what churches should be permitted to join the federation. The Rev. Dr. Hegeman, of New York, said that it would be unwise to put any word in the constitution which would offend any body of churchmen. At a meeting held in New York City Bishop Potter favored a federation. “If you put in the word ‘evangelical,’” Mr. Hegeman said, “you will put something in the way which will interfere with the work. To my way of thinking, it will be impolitic.” The Rev. Dr. Zimmerman said that he was not afraid of the resolution as read. The evangelical bodies were in the majority, and he did not think that the Jew or the Unitarian would absorb them. “We want to get all we can in this federation.” The Rev. A. B. Coit was afraid that a mistake would be made if the basis of federation permitted the admission of those who denied the Messiahship of Christ. He said the success of the movement depended upon the proper solution of the article. The Rev. E. N. Packard, D. D., said he thought that Dr. Coit was talking about a difficulty which did not exist. This movement is a simple manifestation of Christian unity. There is room in the constitution for the great bodies known as evangelical, and those known as Christian workers, such as Y. M. C. A. He said he would deplore it if the federation should be halted at the very beginning. The Rev. Dr. Clark defined the word “evangelical.” He said it had not been applied historically to the Roman Catholics, the Episcopalians, Unitarians, and Universalists. We can not afford to eliminate these bodies from this work. In the present constitution it would be unwise and hurtful to use the word. We can not do anything to imperil this organization. The Rev. Dr. Zimmerman said it would be fatal to inject the word “evangelical” into the constitution, which would offend those who would co-operate with us. He cited the co-operation of the Roman Catholic Church some years ago in Syracuse in closing the saloons on Sunday. He said that the work of the federation was to be practical and not sentimental. The Rev. Martyn Summerbell spoke on the objects of the federation, and said that when he was travelling on the cars, he did not ask who were his fellow travelers. If there is a definite exclusion of others, we raise a barrier. He did not think that the Roman Catholics would interfere or disturb the work, as the organization of the local bodies would take care of the work. It would be a mistake to exclude the men who will help you in the philanthropic and moral work to be undertaken. The Rev. Mr. Main said that he did not believe in federation with those who deny the divinity of Jesus Christ. The Rev. F. N. Betts said that as a Universalist, the federation would have no trouble. “We will not come into the federation until we are assured that you want us. But we are working for federation, and believe in it from top to bottom.” Others spoke on the proposition to make the second resolution incorporate the word “evangelical”777 before the words “Christian churches and Christian workers.” The motion to insert the word “evangelical” was rejected by a vote of seventeen to three. The Rev. H. H. Stebbins, D. D., of Rochester, was elected president; and Theodore Roosevelt and William E. Dodge, of New York, vice-presidents. It should be remembered, in this connection, that only last Thursday, November 29, a great meeting of Catholics was held in New York City, to consider Catholic Federation. And thus, with Protestant Federation on the one hand and Catholic Federation on the other, interesting scenes will soon be opened to the people of the United States. It is well to note, just now, too, at the beginning, that the Catholics start in with a great advantage; for they are expected to work in the Protestant Federation: the Protestant Federation is definitely arranged so that the Catholics will not only not be excluded, but that they will really be included, and that nothing will be done that would suggest that Catholics are not an essential part of the federation. Undoubtedly Catholic priests will work with this Protestant Federation, at least enough to check any step that might be taken which would advance purely Protestant ends. Yet, at the same time, the Catholic Church has her own distinct Federation, working with might and main for distinctly and confessedly Catholic ends. Now, in the nature of things, that situation can not long continue. This Protestant Federation will not very long be content to work smoothly along including Catholics, and especially modifying every move it makes, that it shall not prevent Catholic co-operation; while, all the time, there is this distinct Catholic Federation working steadily and solely for Catholic ends. And thus it is certain that, before long, these two federations will not only be distinct, but in antagonism. And when that time comes, then will be fulfilled that which is written: “Old controversies which have apparently been hushed for a long time will spring up; new and old will commingle.” And when they do, then, with national prestige and political as well as ecclesiastical power and preferment, the prizes to be contended for, all the bitterness and intensity of the old controversies will be revived and manifested, and even intensified. Commotion, strife, violence, persecution, and all the evil accompaniments of rivals to establish religion will afflict and ruin the nation, even as that former thing of the kind afflicted and finally ruined the Roman Empire. THE THIRD ANGEL'S MESSAGE.
“LET this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but emptied himself, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man,” etc. Phil. 2:5–8. When Jesus emptied himself, he became man, and God was found in the man. When Jesus emptied himself, on the one side man appeared, and on the other side God appeared. Thus, in him God and man meet in peace, and become one; “for he is our peace, who hath made both one, . . . having abolished in his flesh the enmity, . . . to make in himself of twain one new man, so making peace.” Eph. 2:14, 15. He who was in the form of God took the form of man. He who was equal with God became equal with man. He who was Creator and Lord, became creature and servant. He who was in the likeness of God, was made in the likeness of man. He who was God, and Spirit, was made man, and flesh. John 1:1, 14. Nor is this true only as to form: it is true as to substance. The text here quoted from Phil. 2:5–8 gives the truth as to the form, the fashion, of Christ: first as God, and then as man. In Hebrews, the first and second chapters, there is given the truth of this subject as to the substance of Christ: first as God, and then as man. In Hebrews 1, Christ is shown to us as God, and so, higher than the angels. Verses 4, 5, 6–8. In Hebrews 2, he is shown to us as man, and so, lower than the angels. Verse 6, 7, 9. In Hebrews 1, Christ, as God, is declared to be “the very impress of his [God's] substance.” Verse 3, R. V., margin. In Hebrews 2, Christ, as man, is declared to be of “the same” “flesh and blood” as is man: the very impress of man's substance. Verse 14. Thus, in Phil. 2:5–8 and Hebrews 1 and 2, are a series of contrasted parallels concerning Christ,—Philippians relating to form, fashion; Hebrews relating to nature, substance. Thus his being in the likeness of God, and “made in the likeness of men,” is not likeness only as to form: it is not likeness as in a picture, or a representation; but is also likeness in the sense of really being like, of like quality, of like substance; like in quality or essence, as well as in form. Please read carefully, and consider closely and carefully, Phil. 2:5–8 and Hebrews 1 and 2, from now until this time next week, when we shall consider it further, and enter into it more fully. NO PROBATION UNDER THE PLAGUES.
By B. G. Wilkinson
WHENEVER a man knows that he must meet a time of trouble, it is the height of wisdom that he prepare for it. In the book of Revelation, Inspiration speaks of a time when God will pour out upon the earth the vials of his wrath. If that time were past, it would deserve attention only as it teaches lessons for the present or for the future; but since that time is future, it calls for serious study. The description which the Lord gives of these plagues teaches us that they will be immensely more unbearable than were the plagues poured out upon Egypt. And the plagues of Egypt were so severe that David says, of the night when Israel stood in the dark, with sandaled feet, and staff in hand: “Egypt was glad when they departed: for the fear of them fell upon them.” Ps. 105:38. If you will turn to the fifteenth chapter of Revelation, in the first verse you will read the expression, “And I saw another sign in heaven, great and marvelous, seven angels, having the seven last plagues.” The word “another” signifies that there were other previous signs which John saw. But of those other signs, John does not say that they were “great and marvelous.” In fact, in all the Bible there is no other thing spoken of as being great and marvelous except the works of God; in the third verse of this chapter, this is the ascription to God in the song sung by those who had passed through the seven last plagues. It is therefore the truth that the seven last plagues will be one of the greatest marvels man will ever witness. If these plagues were to occur in some distant future time, it would little matter how much we concerned ourselves over them. But if the Bible, which foretells them, also makes known the signs of their approach, we shall stand without excuse if we allow neglect or ignorance to leave us unsheltered. The first thought to which I wish to call attention is that there is no probation in the time of the plagues. After the first vial of God’s wrath begins to fall, no sinner will ever find pardon. This must be clearly set forth before the question of time can be touched. There are many reasons why there is no probation under the plagues, but I will at this time present but three:— First: there is one place in this universe where God has planted a mercy seat. This is the place to which Isaiah came, burdened with his load of sin. One of the seraphim stopped his song, and flew with a live coal taken from off the altar. That coal purged Isaiah’s sin. But in Revelation 8 John saw an angel take the fire from off the altar, and cast it to the earth. In purging Isaiah’s sin, these coals represented God’s pardoning mercy. When they are thrown to the earth, the altar will be left bare. Why were they thrown to earth? Before that mercy seat which God has erected, ministers our high priest, Jesus Christ. Because he ministers there, Paul writes: “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” As long as Jesus ministers at that mercy seat, he is our high priest, and so long may we find mercy. But the time will come when Jesus will step away from the mercy seat. Then the high priest becomes king, and vengeance replaces mercy. This event is announced by the angel’s throwing the coals to the earth. Then the plagues swiftly follow, under which there is no mercy. Second: there is no probation under the plagues, because, under them, man can not repent. It is impossible for the flesh to work itself up unto a state of repentance. Repentance is the gift of God. Repentance comes as faith comes. “Faith cometh by hearing, and hearing by the word of God.” If I were to tell you of an amusing incident, you would not work yourself up to laugh at it; and you need not, because the laugh is in the incident. So faith is in the Word; and by simply listening to it, the Word carries faith into the soul. Likewise, when the Holy Spirit finds entrance to the soul, it carries with it conviction and repentance. But under the seven last plagues, when they begin to fall, men have cut themselves off from this priceless gift, and consequently can not repent. That is said in Rev. 16:9, 11: “And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory, . . . and blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.” Certainly if they could not produce genuine repentance, at least they would attempt it to escape the plagues, because Pharaoh repented at last to let the children of Israel go, for plagues less severe than these. But, no; under the seven last plagues men can not repent. That repentance should have been secured before. The third thing that shows that mercy is past is found in the word of judgment on Babylon. When Jesus delivered his sermon that beautiful morning, he said, “Whosoever shall smite thee on thy right cheek, turn to him the other also.” But Jesus, when he speaks through the mouth of his beloved disciple John, says, in Rev. 18:4-6: “Come out of her, [Babylon], my people, that ye be not partakers of her sins, and that ye receive not of her plagues.” Then Babylon receives the plagues. “Reward her even as she rewarded you, and double unto her double according to her works.” Show her no mercy. Such as she gave return, and add to it a double portion. This is much unlike God. But now God is doing his “strange work;” for the day of his vengeance has come. B. G. WILKINSON. SEPARATION! Where, why, and when? It is something that takes place in the last days; for Matt. 24:38–40 the solemn affirmation is made that “as in the days that were before the flood, . . . shall also the coming of the Son of man be.” That after stating that the people of that time were carried away with the current of worldly events, that they knew not till the flood came and took them all away, the Lord passes over to our own times, for an application of the comparison. The record says: “Then shall two be in the field; one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken and the other left.” By these statements sufficient information is imparted to enable us to draw some very solemn conclusions:— It is the outcome that attaches itself to a religious movement of the last days, just preceding the coming of the Son of man. It applies to those who are closely associated in the common walks of life, like two men working together in the field, or two women grinding together at the mill, as women used to do in New Testament times. Women do not now grind meal by that process; but they are equally associated in other spheres of activity, and the figure sets forth such association. Up to a certain time, men and women are associated in commercial occupations. But before Christ appears, a change comes over communities in this respect. People are separated into two classes, and assigned respectively to the conditions—one is taken and the other is left. And what these conditions are, we are not here informed, nor why this separation takes place. That it is the separation between the righteous and the wicked may be plainly inferred; for the instance is a warning to a wicked world not to perish as the antediluvians did. They perished, because they gave themselves wholly up to the demands of appetite. They were eating and drinking, marrying, and giving in marriage, and knew not till the flood came and took them all away. They had signs sufficient to forewarn them; for the wickedness of men had risen above all obligations of right, and the earth was filled with violence. They should have learned from this that the world could not long continue10 for violence must lead to dissolution. But besides all this, there was a preacher of righteousness, who was sounding in their ears the notes of warning, and showing that he had been warned of God, by building such a structure as the world had never before seen nor needed,—an ark to ride upon the waters. And thus he testified that a destruction was coming which would require extraordinary means for escape. But yet they knew not. The odors from appetizing viands, to stimulate and gratify the palate; the sight of the fair daughters of men, whom they lusted after ostensibly for wives, stole away their senses, and they knew not till the flood came and took them all away. And it is to be in the last days as it was then. Some shall be taken, and the others will be left. To consider how it was then will give light as to the present and impending situation. Those who were “taken” then were those who were taken by, and perished in, the flood; and those “left” were Noah and his family, who took refuge in the ark, and escaped; and so it will be now. Parting with friends is generally a sad and painful experience; but the last partings in the great day will be, to some, seasons of wordless agony; for it will be forever. Those who were parted by the flood enjoyed one another’s society no more. Our Lord’s words in Luke 17 bring to view still closer relations in life which will be affected by this occurrence. He mentions the two men in the field, and the two women grinding at the mill, spoken of in Matthew, the one taken, and the other left; then he comes to relations still closer: “I tell you, in that night, there shall be two men in one bed; the one shall be taken and the other shall be left.” This shows that the scene touches all classes, and affects every relation of life. Luke 17:31 speaks of cutting loose from property. Then the testimony is extended to the people—two men engaged together in agricultural pursuits; two women engaged in domestic employments; and finally two men in one bed. Bedfellows, even, are to be separated in that decisive hour. Other declarations of Scripture make it very plain that the righteous and the wicked will not be so closely associated up to the moment when the Lord appears, as these statements indicate that those spoken of will be at the time when these scriptures apply; and that his actual revelation to the world will not find them in the positions here mentioned. We must, therefore, locate these scenes at some point briefly preceding the personal appearing of Christ. If, then, we can not defer these experiences of being “taken” and “left” to the actual moment of Christ’s coming, what shall we understand is meant by one being “taken,” and one being “left”? One giving these passages only a cursory reading might, perhaps, innocently enough, at once conclude that the scene is laid at the visible coming of Christ in the clouds of heaven; and that those who are “taken” are those who are caught up to meet him in the air, and that those who are “left” are those who are, at that time, left here on the earth. This is a common view. But, besides the general tenor of the Scriptures, which discountenances such an application, the definition of the Greek words employed also shows that such an interpretation of the passages is inadmissible. The word for “taken” is paralambano, which, by both Bagster and Greenfield, is defined to mean, in Matt. 24: 40, 41, and Luke 17: 34–36, the very passages in question, “to seize, take captive, carry away;” and the word for “left” is aphiemi, which is defined to mean “to send away, to dismiss, suffer to depart;” the idea being the opposite of that of being held in captivity. The sentences may, therefore, be correctly paraphrased thus: “Two men shall be in the field, and two women shall be grinding at the mill; the one shall be seized, and the other escape;” the one party, given over for their sins to destruction, as were the antediluvians, are seized upon, as by a wild beast, for destruction; the other escapes that destruction which the first receives. So the Lord, in view of this, instructs his people to watch unto prayer: “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.” Luke 21: 36. We may then study the subject from this basis: that here are two classes, the righteous and the wicked; one is to be seized, as a wild beast seizes its prey, and the other is to escape this destruction; and as this is to take place before the Lord appears, the question arises, When is it to be? and under what circumstances? The disciples asked, virtually, the same question, only in a little different form. They said, “Where, Lord?” Luke 17: 37. And in reply the Lord said unto them, “Wheresoever the body is, thither will the eagles be gathered together.” One of the definitions of the word “body,” as used here, is “a dead body, a corpse.” This corresponds with the statement concerning the same event, in Matt. 24: 28, where, speaking of his coming, the Lord says: “For wheresoever the carcass is, there will the eagles be gathered together.” Calling this body a “carcass” preserves the consistency of the figure, and of the scene throughout. There is something altogether repugnant in the thought that here is a picture of the second coming of Christ, likening him to a dead body; and the saints, who are caught up to meet him in the air, to eagles, which gather about to devour. The wicked would very properly be likened to a dead body, or carcass; and the eagles, which gather about this dead body for its destruction, may well represent the plagues and the judgments of God, which come down to consume his enemies. This also is a consistent figure. But in this case who or what are the eagles? This question has been already answered. They are that which God makes use of to destroy his enemies, and prominent among these agents are the seven last plagues. In the Scriptures such agencies are often likened to eagles hastening to their prey. One nation rushing against a hostile nation, is spoken of as eagles swiftly hastening to devour. Deut. 28: 49. And when the last stage in the great controversy between righteousness and sin is reached, the seven last plagues, as the climax of God’s controversy with sin, will begin to fall; and they come upon those who have the mark of the Beast, and who worship his Image. The falling of the plagues is the first installment of the separation that is to occur between the righteous and the wicked. Up to the time when these plagues begin to fall, the two classes are mingled more or less closely together, so that two might be together in the field, two grinding at the mill, and even two in one bed. They have each been developing characters for their respective destinies. Those who have maintained their connection with Christ, their court advocate above, and have refused to receive the mark of the Beast, or to worship his Image, are shut “in the secret place of the Most High,” and “abide under the shadow of the Almighty” (Ps. 91: 1); and these are passed by when the destroying angels go through the land (Eze. 9: 4, 5), and escape destruction; while all others are seized by the plagues, and do not escape. For them the day of grace is then ended; and it is no longer necessary that the two should mingle further together; for the righteous can then do the wicked no more good. Hence the children of God gather in little companies by themselves, while the wicked round about are seeking to destroy them. This is the time referred to in “Early Writings,” when true believers will gather together by themselves, outside the cities and villages, while the wicked are suffering under the last judgments of God. “Where Lord?” Luke 17: 37. Wherever the carcass is,—the carcass, the incorrigible hosts of the enemies of the truth,—wherever these are found, there the eagles, the seven last plagues and other judgments of God, will be ferreting them out. “For his hand will find out all,
In that day.”
“To the writer it seems absolutely beyond reasonable question that this is the sense of the expressions about one being “taken,” while the other is “left,” and about the “carcass,” and the “eagles,” which are found gathered together wherever that carcass is. And this is offered in reply to many queries received on the subject. These judgments gather out of God’s kingdom all things that offend, and them which do iniquity; after which the righteous shine forth as the sun forever, therein. Matt. 13: 41–43. Christ says, “I appoint unto you a kingdom.” Luke 22: 29. Missionary Work and Chinese Morality
In an address before the Congregational Club at Washington, D. C., lately, Justice Brewer, of the United States Supreme Court, said:— The missionary's work is not at first agreeable to the Chinaman, and it is not strange that there is a feeling against him when the Chinaman considers the treatment he is receiving at our hands. But missionary work must go on. No man is so vicious as the man who is skilled in the arts and sciences, but has no morals. The Chinaman has no morals. The only hope is to send with the man that goes to China to speculate, the man of the gospel, the man of the Bible, so as to lift him up into the ways of morality and peace. Yes; if there were only some means of keeping morally straight the man who goes there to speculate, the chances of helping the Chinaman would be wonderfully increased. But what hope is there of keeping the speculator straight when he prides himself on belonging to a “Christian nation,” and by this sanctifies all his crookedness, and despises the Chinaman as only a heathen with no morals? The True Nature of Scientific Theology
The true nature of the “scientific theory” of the present day is again made perfectly plain by a leading German professor of church history, as follows:— No religious conception or idea, whether it be found in the Bible or in the confessions, can claim to be absolutely authoritative for all times, and consequently not for our age. It is the calling of theological professors intentionally to shake their hearers in their naïve [childlike] faith, to lead them into doubt, and there are those who on this dangerous way are lost. Hence it is our task to endanger souls. And the Independent, November 8, which presents this, speaks of it as even a “typical” utterance. That is what it is whether as to Germany or the United States; for now Germany is the source of “scientific theology” for the United States.