Signs of the Times, Vol. 19, No. 46. (9/25/1893)

Signs of the Times

Sep 25, 1893

Pacific Press Publishing Company · Oakland, California · Sep 25, 1893

Editorial.

By Editor

"All Scripture is given by inspiration of God, and is profitable."—2 Tim. 3:16.

"It is written." With this powerful argument Christ met and vanquished the arch deceiver. Not once did Christ parley, or seek by argument to gain the victory. He says, "I can of my own self do nothing." He realized that his sufficiency was of God. To him he looked in the hour of trial; upon his word he depended for power and strength. "Thus saith the Lord." Let this be our plea, our argument. Let us plead that word before the throne of grace as we seek for sins forgiven, for blessings prolonged. Not my worthiness, but thine; not my word, but the power of thy pledged promise. In temptation let us plead the promised strength. "It is written." The power of this argument will gain for us the victory in every trial.

The great apostle to the Gentiles in his parting meeting with the elders of the church at Ephesus bears this testimony to his labors in their behalf: "I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house." "For I have not shunned to declare unto you the whole counsel of God." Acts 20:20, 27. In all of Paul's work for the Ephesian church, as recorded by Luke, and in the epistle he wrote to them, we find no command or hint given by the great apostle for the observance of the first day. Now if Paul, as he stated, declared unto the Ephesians the whole counsel of God, and kept back nothing that was profitable, and yet said not one thing about observing the first day of the week as the Sabbath, does it not prove that in no sense did Paul consider first-day observance as a part of God's counsel, or even profitable for the Ephesian church to know or practice? We can reach no other conclusion from Paul's testimony. Nothing outside of God's word makes for salvation. Paul knew this. He also knew that the observance of any other day than the one enjoined in the commandment would have been not only unprofitable for the church, but subversive of God's counsel. Had Paul taught Sunday observance, he would have taught a doctrine opposed to God's counsel. He would have done the work which was done a little later by antichrist, and would therefore have become himself antichrist. God's word is his counsel. Paul recognized this fact, and may we also recognize the same in our practice.

God calls upon his people to be distinct and separate from the world. He does not call them out of the world; he leaves them here for lights and ambassadors. Christ and Belial can have no concord. Each represents a different principle; each is contending for distinct and separate ideas. We must be wholly the Lord's. No half-hearted service will avail; no divided interest will prove successful. Christ bought us not in part, but in whole. He asks of us that which is his own, that for which he gave himself, his life. If we are Christ's and Christ is ours, if the life we live is not our own but the Christ life in us, then will there be in us and about us the same manifest distinction that there was in Christ, who, although he came to save sinners, and for that purpose mingled among them, yet was separate from sinners, holy, harmless, and undefiled.

GOD'S WONDROUS MERCY.

THERE is no attribute of God more frequently or emphatically set forth in the Scriptures than that of mercy or loving-kindness,—the quality of treating offenders better than they deserve. When the Lord revealed himself to Moses, and proclaimed his name, the first expression that he used revealed his mercy: "And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth." Ex. 34:6. Again we read, "The Lord is long-suffering, and of great mercy, forgiving iniquity and transgression." Num. 14:18.

The Psalmist declares, "But thou, O Lord, art a God full of compassion, and gracious, long-suffering, and plenteous in mercy and truth." Ps. 86:15. God is infinite, and he is therefore infinite in mercy. This the Psalmist thus expresses (103:11): "For as the heaven is high above the earth, so great is his mercy toward them that fear him." And the result of its exercise is just as great toward those who will accept it; for "as far as the east is from the west, so far hath he removed our transgressions from us." Verse 12.

And, further, this wonderful mercy of God is not a matter of impulse; his goodness is not "like the morning cloud" or "the early dew;" it is eternal. "The mercy of the Lord is from everlasting to everlasting upon them that fear him" (Ps. 103:17); while again and again we are told that "his mercy endureth forever."

Neither is this mercy exercised toward the righteous alone; "for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust" (Matt. 5:45); "he giveth to all life, and breath, and all things." Acts 17:25. Says the prophet Isaiah (55:7, 8): "Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon." And then in the greatness of the exercise of that mercy the Lord shows that it is utterly beyond our comprehension. "For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." Verse 9.

And thus it is that God is merciful and good to the wicked in order that his goodness may lead to repentance (Rom. 2:4), that men "should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us" (Acts 17:27). This goodness of his merciful Providence has ever been in exercise; but he has done more than this; "for God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." Rom. 5:8. "God so loved the world that he gave his only-begotten Son." This was the measure of God's love, God's mercy, to the race. God not only says that he is merciful, but he has shown it in so emphatic a way that the very greatness of the proof is used by Satan to deceive man into believing that God is not merciful at all. But here are the proofs, every day, every hour of our lives; here is the proof in God's word; here is the proof in a living Saviour, who gave himself, who gives himself, who pleads continually his own blood before the throne.

Then why will not men come and partake of the fullness of that mercy as manifested in the putting away of sin. God will have mercy, mighty, helpful mercy to all who will come. His word is, "He will have mercy." Not only that, but "he delighteth in mercy." Micah 7:18. "The Lord taketh pleasure in them that fear him, in those that hope in his mercy." Ps. 147:11. It, therefore, is not pleasing to God for man to despair of God's mercy. He has "no pleasure" in the soul that draws back to perdition. Heb. 10:38.

Then, sinner, come; there is mercy, unbounded mercy, for thee. Do not ungratefully slight that mercy longer. Do not believe Satan when he says that your sins are so great, or so often repeated, that God will not have mercy, for God gave his Son, Christ gave himself, to save sinners. 1 Tim. 1:15. Jesus declares, "I came not to call the righteous, but sinners to repentance." The greater the sinner you are, therefore, the greater your claim on God's mercy; for he came to save you. Come then boldly to the throne of grace, that you may obtain mercy. Do not delay. Yield to that wondrous love, that your sins may be washed away. "Oh, taste and see that the Lord is good!"

OUR QUESTION CORNER

By Editor

112. HOSEA 6:2.

What is the meaning of Hosea 6:2?

The text reads as follows: "After two days will He revive us; in the third day He will raise us up, and we shall live in His sight." It seems to refer to the death and resurrection of Christ, and may also be prophetic of the church, the body of Christ, in the Christian dispensation. The "former rain" of the next verse is the outpouring of the Spirit of God, beginning at the day of Pentecost, and the latter rain, or greater outpouring of the Spirit of God, in the last days, just when dawns the morning of the everlasting day.

OUR QUESTION CORNER.

113. THE ONE FOLD IN CHRIST.

Please explain Eze. 37:16-20.

The Lord through the prophet illustrates by the sticks joined together the union which would sometime exist among his people. This union takes place through Christ. He is the "one Shepherd," and uniting all in him they become the "one fold." John 10:16. This is in accordance with Jacob's prophecy that unto Shiloh, of the tribe of Judah, should the gathering of the people be. Jesus was of the tribe of Judah, and the magnetic center of all true union. See John 15:1-8; Eph. 2:13, 18-20; 1 Cor. 12:12, 13; Gal. 3:27, 28.

114. WHAT WAS "DONE AWAY"?-"CHURCH."

1. In 2 Cor. 3:6-14 the apostle Paul speaks of certain things done away in Christ, abolished, etc. Does he not speak of the law of Exodus 20? 2. Was the word "church" inserted in the New Testament by command of King James? 3. Is the original Greek word for church ekklesia? 4. Was the word "church" formely applied only to the heathen temples?

1. See answer to question 111. Notice, first, that the apostle is not comparing the law with the gospel. He is comparing the "ministration," or "service," of the Christian dispensation with the "ministration," or service, of the Jewish dispensation. Under the theocracy the priests administered law, and the transgression of the law was death, and this sentence was pronounced by priests, at the head of which stood Moses. That was a glorious ministration, and the glory of God rested upon his chief representative. But the ministration of Paul and his colaborers was the ministration of the gospel, the living word of God, revealing Christ, the life and light of the world. The glory of the past ministration was symbolized by the glory which shone upon Moses' face. But that glory passed away before the greater glory of Christ, even as the light of the moon is lost in the light of the sun. See Rev. 12:1. It was the glory of that priestly service or ministration which "was to be done away," "abolished," etc., because it "had no glory" "by reason of the glory that excelleth." But the law shines with the greater glory. It comes into a nearer relation to the people. It not only exists in its outward form but it is graven on the tables of the heart. Jer. 31:31; Heb. 8:10. The past was glorious, the present more glorious. It presents an example of the constantly increasing glory of God's plan, which centers in Christ, and which continually reveals more of the glory of God's law.

2. The word "church" was used in most instances to translate the word ekklesia. It had been so rendered in previous English translations, and was, we believe, one of the restrictions placed on the revisers.

3. The word translated "church" in the New Testament in every instance save one (Acts 19:37) comes from ekklesia. The word means "called out," "an assembly regularly summoned." It may mean any regularly summoned assembly (Acts 19:39), but when spoken of the people of God, it means those who have responded to Christ's call.

4. The word "church" is said by some authorities to come from the Greek word kuriake, from kurios, lord, through the Anglo-Saxon. It seems not to have been used for that purpose.

115. THREE DAYS AND THREE NIGHTS.

Please explain how Christ was in the grave three days and nights, as he said he would be in Matt. 12:40. How does it agree with Matt. 28:1; Mark 16:1; Luke 24:1. I had the subject brought up to me to show that the Bible contradicted itself.

1. Matt. 12:40 does not say that Christ should be in the grave three days and three nights, but "in the heart of the earth;" and this may mean when he was given into the hands of his enemies. Compare John 12:27, 31; Luke 22:53. Then Christ was yielded to the powers of earth.

2. A day and night, or the evening and morning, was a common expression among the Jews for a day. See Gen. 1:5, 8, 13, 19, 23. In Judges 14:17 "seven days" are spoken of, which include but six and a part of the seventh, and doubtless but a part of the first. See verses 12, 18. See Esther 4:16 and 5:1. The three days, night and day, ended during the third day. Just so the "three days" of John 2:20 and other texts ended on "the third day." See Matt. 16:21; 17:23; Mark 10:34; Luke 24:21. If the three days began when Jesus was delivered into the hands of his enemies, they would include sixth day evening and morning, Sabbath evening and morning, and first day evening, or the first part of that day.

3. "As Jonah was three days and three nights," etc., so Jesus would be the same time in the heart of the earth. But this might have been only a part of two days and the whole of one. Who knows? Inasmuch as no one knows just what is meant by the phrase "heart of the earth," or just the very time in hours that Jonah was in the great fish, and inasmuch as, according to Bible reckoning, three days may mean only the whole of one and a part of two others, it is becoming in all men to speak modestly.

TREASON TO CHRIST.

By Editor

We clip the following from the editorial columns of a daily of this city of September 12:—

Last Sunday five Buddhist priests assisted at the Christian service in the First Presbyterian Church, Chicago, on Indiana Avenue and Twenty-first Street. This is undoubtedly the first time since the days of religion that the dogmas of Gautama and the dogmas of John Calvin have touched skirts, comments the Herald. It is one of the beginning incidents growing out of the parliament of religions now progressing. Hebraism, Buddhism, Calvinism, Catholicism, Methodism, Congregationalism, Episcopalianism, Baptists, Unitarians, Mohammedans, Confucians, all praying together and listening differentially to their various creeds expounded by their hierarchs, is assuredly a spectacle worthy the highest plane of achieved civilization. The parliament of religions, conceived in Chicago, born of the Columbian Exposition, is a unique and unprecedented vision.

Yes, it is unique; but it is treason to Christ. Pilate and Herod were made friends over the maltreated and finally crucified Jesus. We suppose that the hypocritical Pharisees and scribes joined in the chorus of praise which followed, and congratulated themselves in bringing about this unity. The false religions of the world join hands over the maltreated truth of Christ, and apostate Christianity congratulates itself on the spectacle. Says Inspiration:—

“Be ye not unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” 2 Cor. 6: 14-18.

NOT QUITE CORRECT.

By Editor

THE Sunday School Times, one of our ablest religious journals, of September 2, 1893, in "Notes and Open Letters," frankly says:—

"Many Christians who observe their Sabbath on Sunday point to the fact that there is no warrant for this usage of terms in the New Testament record. Throughout the New Testament Scriptures, whose last book was written at least fifty years after the resurrection, there is not a solitary place where the name "Sabbath" is applied to the first day of the week, which the church was already observing for its gatherings for worship. On the other hand, the term "Sabbath" is given to the seventh day four times in the Acts (13 : 42; 16 : 13; 17 : 2; 18 : 4), and once in the epistles (Col. 2 : 19). "The Lord's day" (Rev. 1 : 10) is an uncertain name for it; "the first day of the week" is that used almost or quite universally."

As regards the point that the term "Sabbath" is never applied to the first day of the week the above is absolutely true. But there are mistakes in the quotation which may be worthy of mention. (1) The Sabbath is mentioned, and applies to the seventh day, eight times in the Acts, besides the use of the term in Acts 1 : 12. The other four references besides those mentioned above are Acts 13 : 14, 27, 44; 15 : 21. (2) The term "sabbaths" in Col. 2 : 16 does not refer to the weekly Sabbath, but to those sabbaths which are a shadow of things to come, of which the body was Christ. There is nothing shadowy in the weekly Sabbath, but there was in the yearly sabbaths and feast days. See Leviticus 23. (3) The church was not observing at that time the first day of the week "for its gatherings for worship" any more than it was any other week day. They met daily. Acts 2 : 46. It might be well to remark that the Lord's day according to the Scripture is the seventh day, the only day which the Lord by inspiration has claimed as his. See Ex. 20 : 11; Isa. 58:13; Mark 2:27. The Sunday School Times is another witness for the Sabbath of the Lord.

THE EXACTNESS OF A SCIENCE.

By Editor

THE American Association for the Advancement of Science recently met at Madison, Wis. Prof. C. D. Walcott, of Washington, D. C., read a paper on "Geological Time," as indicated by the sedimentary rocks of North America. In the report of the Scientific American of September 2 he "conceded at the outset that it is uncertain and is in conflict with the teachings of some other sciences." Charles Lyell "assigned 240,000,000 years as the required length of geologic time; Darwin claimed 200,000,000 years; Crowell, about 72,000,000; Geikie, from 73,000,000 upward; Alexander Winchell, but 3,000,000; McGee Upham, and other recent authorities claim from 100,000,000 up to 680,000,000." This is only a matter of difference between 680,000,000 and 3,000,000, near enough, we suppose, for scientific accuracy, sufficient at least to justify the rejection of the Biblical record of creation!

Professor Walcott distributed geologic time as follows: Cenozoic age (including Pleistocene), 2,900,000 years; Mesozoic, 7,240,000 years; Palezoic, 17,500,000 years; Algonkian, 17,500,000 years; total time of sedimentary rocks, 45,500,000 years. Says the Scientific American: "In commenting on this table it should be said that the data for Archean time are doubtful. Also there are no sufficient data from the duration of animal life to fix geologic time back of about 10,000 years."

Wonderful science! which asks us to turn from the inspired records of the Bible expressed in words so plain as to admit of no construction, not to what God has written in the rocks, but to man's uncertain interpretation of what God has written there! We yet prefer the records of Genesis, the record of God's power, of man's sin, and of the redemption which is in our Lord Jesus Christ.

OUR QUESTION CORNER.

By Editor

[From time to time we will reply under this head, if deemed advisable, to such candid inquiries on scriptural topics or moral questions as may be sent us. Questions which minister strife to no profit to our readers will not be answered here. Correspondents wishing a reply to their questions must give their full name and address, not for publication unless they wish, but as an evidence of good faith on their part, and to give us opportunity to reply by letter if deemed best. It is always well to inclose stamp. The questions will be numbered continuously.]

111. JOHN 11:26 AND 2 COR. 3:7.

Will you please explain for me the following scriptures; John 11:26; 2 Cor. 3:7. C. E. R., JR.

1. John 11:26 has such an immediate connection with the previous verse that we quote them both:—

“Jesus said unto her, I am the resurrection, and the life; he that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me shall never die. Believest thou this?”

The above words are a reply to Martha's remark in the twenty-fourth verse: “I know that he shall rise again in the resurrection at the last day.” Jesus would show Martha that he who stood before her was the very One through whom the resurrection to life must come. Whosoever believes in Christ, even though he dies, yet shall he live; and whosoever is living and believing in Christ in the last day, shall never die; for we “shall not all sleep, but we shall all be changed.” 1 Cor. 15:51. Some will be “alive and remain unto the coming of the Lord.” 1 Thess. 4:15. Such who believe in Christ will never die.

2. In 2 Cor. 3:5 the apostle declares that the “sufficiency” of him and his fellow laborers was not of themselves but of God. In verse 6 he tells us that God had made them “able ministers of the new testament [or covenant]: not of the letter [of the new testament], but of the spirit [of the new testament]; for the letter [merely of anything] killeth, but the spirit giveth life.” The letter alone is the mere outward form of the truth; and the mere outward form is of itself dead; it has no saving power. To minister that would be to compel its observance, just what many professed Christian ministers are now doing in their efforts to minister civil law for so-called Christian institutions. The apostles were ministers of the word or gospel of God (Col. 1:23; 2 Tim. 4:2), which is spirit and life (John 6:63) to all that believe (1 Thess. 2:13). The reception of this word as the word of God is the reception of Christ, the Incarnate Word, “Christ in you, the hope of glory.” Col. 1:27; Eph. 3:17. It places God's law, not before and apart from the believer, on tables of stone, demanding of him obedience or death, but, by the grace and power of Christ, it puts that very law in the believer's heart (Heb. 8:10), in order “that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Rom. 8:4). It was the gospel, “the power of God unto salvation to everyone that believeth,” that the apostle ministered.

The apostle then compares the ministration of the dispensation of the new covenant with that of the ministration of death or condemnation of the past dispensation. It was not the ministration or service which was written in stones, but it was the law, the transgression of which condemned to death. The sentence of death was executed by God's ministers of that dispensation. That ministration was glorious, as represented in its earthly head, Moses, but its glory was eclipsed by the power and glory which puts the law in the heart. The glory of that ministration has passed away. The glory of the apostle's ministry was the glory of Christ's character shining through his people who believed him. 1 Thess. 2:19, 20.

THE MYSTERY OF GOD VERSUS THE MYSTERY OF INIQUITY.

By Elder J. O. Corliss

BY ELDER J. O. CORLISS.

FROM the infancy of our world there have appeared two opposing forces, each attempting to control the destiny of the human race. The first of these, the mystery of God, has ever and only sought the elevation of man, and is therefore entitled to occupy the throne of the human heart. This place has, however, been usurped by the mystery of iniquity, disguised as a friend, in order that it may work the ruin of those over whom it assumes the rule of a pretended benefactor.

This is indeed, upon its very face, a serious imputation, but when the real features of this power are unmasked, and its actual designs are revealed, it must be clearly seen that the accusation is none too strong. However, to make this matter properly appear, it will be necessary first to view the position and work of the mystery of God, when it will readily be seen whether or not the opposing mystery has assumed the livery of heaven, in which to carry out its designs against the uplifting of the human race.

The word used to indicate the subtlety with which both of these forces operate, is truly expressive. "Mystery" signifies "known only to the initiated." The mystery of God is, therefore, something known only to those who have entered upon friendly relations with God. This idea is confirmed by the words of the Saviour. On a certain occasion he spoke a parable illustrative of the work of grace in the heart, when his disciples asked him for an explanation of it. He immediately complied, saying: "Unto you it is given to know the mystery of the kingdom of God; but unto them that are without, all these things are done in parables." Mark 4:11.

By this text it is plainly evident that the mystery of God extends to all the operations of his kingdom, and that the initiated alone, each for himself, understands the mystery of that kingdom, as its workings are administered in his own heart. No one else can possibly know it; to all others that operation is a profound mystery. Moreover, the administration of that kingdom in one heart may, according to circumstances, operate quite different from the way it does in another, so that no one is able to judge the condition of another.

The condition of society in the time of Christ made it necessary to thus emphasize this doctrine, from the fact that the Jews had been educated to know nothing of any kingdom except that which was administered through human agents. Even in the theocracy, which was God's established kingdom among them, laws to regulate the conscience were given through their earthly rulers. Indeed, every sort of worship was prescribed by some definite rule, being announced through the same persons who administered in civil affairs. That form of government was therefore their ideal, and they supposed, consequently, that the appearance among them of the promised Messiah would be but to strengthen that same government, by his becoming its king, and purging the existing corrupt administration. His enthusiastic followers therefore sought to carry out their cherished idea in an attempt to place the Saviour on the throne of Judea. John 6:9-15. Escaping this popular demonstration by a season of retirement in the mountains, he again appeared in public, doing his work of love and mercy, when the Pharisees demanded him to tell when the kingdom of God would appear. He replied: "The kingdom of God cometh not with observation [margin, "outward show"]; neither shall they say, Lo here! or, Lo there! for, behold, the kingdom of God is within you." Luke 17:20, 21.

This was a new thing under the sun to the astonished Pharisees—a veritable mystery. They knew nothing of an inward kingdom in man, a heavenly power capable of controlling every act, word, and even thought. Unless they could have a king who would visibly sit on the throne of Judea, ruling according to their ideas, they cared for no other. A king ruling in each heart separately, according to the needs of that heart, was a matter beyond their knowledge, and they had not sufficient interest in the thing to make further inquiry concerning it. They therefore rejected the saying, and persecuted its Author to death, supposing, without doubt (at least in some cases), they were doing God service.

But Jesus did not die without leaving the seed of this grand truth growing in the hearts of some. A dispensation of God's grace was, moreover, committed to the apostle Paul, that he might be able to make others see the fellowship of that mystery, which he terms "the unsearchable riches of Christ," hitherto hidden in God from the beginning of the world. Eph. 3:1-9. The object of this teaching, he says, is to the intent that the church might know the multiplied wisdom of God, which from the beginning he purposed to give through the Lord Jesus. Verses 10, 11.

Christ being the wisdom and power of God (1 Cor. 1:24), the one in whom are hid all the treasures of wisdom and knowledge (Col. 2:3), it follows that he who would have these gifts, must receive Christ, in whom only they abound. He who has Christ possesses these, while to all others they are denied, and are therefore mysteries of the darkest nature to them. Because these gifts are hid in Christ, and can be received only through him, he is, in its true sense, the mystery of God. So when God makes known the riches of the glory of his mystery to anyone, it is by the indwelling of his Son, "Christ in you, the hope of glory."

The reign of Christ in the human heart is the mystery of God's rule over man. Every heart, therefore, which receives Christ, becomes the throne of God's kingdom which is set up in the individual. Christ being the design of the law of God for righteousness, his presence in the heart is the implanting there of that law, to which the members of the body become subjects. Thus each individual who gives himself wholly to God is, in a sense, a kingdom in which Christ is the sole ruler. No other has any right to dictate to the conscience of that person, or prescribe his round of religious service. He is the servant of the Lord, who is able to sustain him, and "to his own Master he standeth or falleth." Rom. 14:4.

He who really has Christ ruling in his heart, and so understands the mystery of the kingdom of God, can have no desire to enforce by law religious dogmas upon others; for that would be the usurpation of God's right to rule in man as he wills. It would also be a violation of the rights of a fellow-man, whose privilege it is to be wholly controlled, religiously, by the light of his own inner conscience, as it is there reflected by the Spirit of God. Like his Master, such a person will devote his time and energies to saving men, rather than to condemning them. His sentiment will ever be like the Saviour's, who said, "If any man hear my words, and believe not, I judge him not." John 12:47. The Spirit of Christ being his impelling motive, he could not possibly entertain the thought, not even for a moment, of asking a human government to enforce religious precepts by legislative enactments, since that would be the traitorous betrayal

of the power of Christ into the hands of selfish men.

THE SIGHES OF THE CHURCH.

By George E. Price

BY GEO. E. PRICE.

How LONG, O loving Jesus, must we wait For thee to come and take us home with thee? We yearn so earnestly to see thy face, And know that thou hast made us ever free.

Our lot is fallen in a world of woe, And sin is all about on every side. Thy thoughtless creatures here transgress thy laws, And count as naught for what a Saviour died.

Thine earth is steeped in sin and guilt and woe, And yet man boasts of wondrous light and grace, Who knows not what it is to love thy voice, Or see the light that comes from thy dear face.

Thus is the world in sin and darkness bound; It spurned thy love and would not hear reproof; And wilt thou still its day of grace prolong, And leave us here amid this woe and grief?

And yet, O loving Jesus, we could bear All this, and everything that thou dost say, For thou hast promised in thy holy word To grant us grace sufficient for our day.

We could endure the taunts and scorns of men Who say in truth they do not know thy fear; But, oh, what sorrow fills our inmost hearts When those who name thy name oppress us here!

O Jesus! look in pity on thy church; She ever needs thy presence here below; Her elder sisters, rich and gay and grand, But vile apostates, mercy do not know.

And yet, O holy, kind, indulgent God, We own that we in duty are not bold; Because iniquity doth so abound, Our love, our love to thee hath waxen cold.

A cloud of darkness rests upon our minds; The trouble thou hast made known in thy word Is coming on us; Satan mocks our fears, And rushes to destroy us. Help us, Lord.

We long to live as did thy church of yore, When holy prophets stood before thy face, And, having heard thy truth, could but declare Thy truth unto a lost, rebellious race.

Then, though the hosts of darkness rage around, And work with mighty wonders, far and near, Yea, though their miracles deceive a world, We would but trust and pray and thou wouldst hear.

We have endeavoured to obey thy voice; Thy law was sweet unto our hearts of old; We keep thy laws; thy will is our delight. Oh, help us; make us strong and make us bold!

Night of thick darkness comes upon us fast; O Jesus, be our help, our shield, and stay; Support us till the world her race has run, And sounding trumpets tell of coming day!

Oh! grant that day may hasten on apace When thou wilt come and take us home with thee; We then will praise thy name forever more, For thou hast died, our souls from sin to free.

THE MYSTERY OF INIQUITY.

The mystery of iniquity is, however, opposed to both the spirit and letter of the workings of the mystery of God. The reason is obvious. By his wonderful plan, God not only reveals himself to man, but also points out the dark ways of the power behind the throne of iniquity, thus tearing away the mask which hides his malignant designs upon God and all mankind. This instruction is man's rescue from the slavery of sin, which is the product of this counter mystery. The ground of controversy is, therefore, between these two mysteries, and the mighty struggle is for the final mastery over man, the handiwork of God.

But in all his opposition the master of iniquity never lays aside his mysterious character. One would imagine that, to oppose God and his work among men, the opposition would be directed with most spiteful and cruel attacks from a distance, that is, from outside the work and people of God. But no; for then the real animus and intent of the opposer would readily be seen. His method of dealing must be a profound secret; over it must be thrown the mantle of a hushed mystery, because the plan is a deep-laid one, calling for a protracted struggle, of a more relentless nature the longer it is continued.

With this hint of what may appear, we look for the work of this mysterious power. By some means the early church received an idea that the Lord's second coming to earth would take place in their day. To correct this, the apostle wrote them saying that such an event could not come until after a "falling away" had occurred, which would reveal a power he terms "the man of sin, the son of perdition," who would oppose and exalt himself "above all that is called God, or that is worshiped." 2 Thess. 2: 2-4.

It will be noticed that this is the deepest and most determined rebellion against God. It is not only against God, which covers his kingdom in the heart of man, but against all that is called God, or that is worshiped. Even the very name of God is counted hateful. But will this deep-seated hatred lead to an open avowal of unbelief and opposition?—No, indeed; there is too much wisdom with that power to thus put everybody on guard against him. In his infernal work he plans to have the assistance of many of the very persons who, did they but read his designs, would flee from him as from a viper. How will he do it?—Simply by so cleverly deceiving them as to the nature of himself and his work that, while professing to love and serve God, they will actually join in a work of opposition to him, and so aid in an attack upon the authority of heaven, which without that aid could not possibly be successful.

The work of this mystery is carried on, then, not as one of opposition, but under the guise of a friend desirous of advocating the interests of the kingdom of God. To do such a work, it would be necessary for this power to make the mystery with which it is enshrouded, appear to be the mystery of God, engaged in the act of building up his kingdom in the earth. It would thus assume control of men's consciences, and lead them to do whatever he desired, under the plea that it was the work of God. This is just the way this power performed in the early church. In 2 Cor. 11: 13-15 certain persons are called "false apostles, deceitful workers, transforming themselves into the apostles of Christ." But it was no marvel to the apostle that the ministers of Satan should act thus, since it was only the cunning of Satan to transform himself into an angel of light. So it always will be. Satan, the mystery of iniquity, still hides his own character, and assumes the garb of Christ, the mystery of God, in which to do his work of death. It is not strange, therefore, that those whom he employs as his associates also claim to be ministers of righteousness. This indeed is a part of the plan. Satan well knows the enmity against him which God planted in the heart of man immediately succeeding the fall, and that he therefore can succeed in his intentions against man, only by appearing as patron of righteousness.

So this supreme head of all iniquity comes as near as possible to God's people, even to sitting in the temple of God—yes, and showing himself to be God, the veriest friend of every virtue. Thus he proclaims himself the spiritual adviser and everlasting benefactor of every lover of God. In this diabolically treacherous manner he hopes to overthrow the dynasty of God in every heart. In his letter of warning to the church, the apostle reminded the members that he had previously told them all about this when personally with them. He also informed them that the mystery of iniquity had already begun its work in the church, which would in due time reveal this wicked one there, who, when he should appear, would continue till destroyed by the brightness of Christ's coming.

The same mystery of iniquity is still at work in the same way, and just before the Lord's coming will increase his opposition against God, and his name in the earth, and that, too, through the professed people of God, with "all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved." Verses 8-11. Indeed, this very work has already started, and the great closing struggle of the mystery of iniquity for the mastery over the saints, as in the days of old, is just at hand. But the identity of this power, and the nature of its future work, must be reserved for discussion in another paper.

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