The believer's security in this unceasing warfare is treated at length in another chapter. It may be noted here, however, that the God-appointed means for this victory are prayer and bodily control, "Howbeit this kind goeth not out but by prayer and fasting" (Matt. 17:21); and in the appropriation of the Person of Christ as the believer's sufficiency, as He is set forth in His saving power by the various parts of the "whole armour" of Eph. 6:13-18.

Satan, though proposing to supersede the Almighty, is not Omnipotent: but his power, and the extent of his activity are immeasurably increased by the co-operation of his host of demons. Satan is not Omniscient: yet his knowledge is greatly extended by the combined wisdom and observation of his sympathetic subjects. Satan is not Omnipresent: but he is able to keep up an unceasing activity in every locality by the loyal obedience of the Satanic host, who are so numerous as to be called "Legion."



Chapter VI.

Satan's Motive.

According to Scripture, the supreme motive of Satan is his purpose to become like the Most High and, though that purpose was formed even before the age of man, it has been his constant actuating motive from that time until now. It is also the teaching of Scripture that this present period of time is that in which Satan is in especial authority; he being permitted the exercise of his own power in order that he, and all his followers, may make their own final demonstration to the whole universe of the utter folly of their claims and of their abject helplessness when wholly independent of their Creator. This is definitely predicted in II Tim. 3:9 as the final outcome of the atttitude of the world in its independence toward God: "They shall proceed no further: for their folly shall be manifest to all men."

It has also been stated that the unsurpassed tribulation only awaits the withdrawal of the restraining hand of God, for all the required elements for such a condition are latent in the unregenerate heart (Rom. 3:9-18). In this terrible period of tribulation the greatest power of Satan will be exercised, and the wickedness of man will be revealed in his attempt to live in whole separation from God.

Even fallen humanity would not, at first, acknowledge Satan as its object of worship and federal head; and such a condition of society wherein Satan will be received as supreme (as he will be in the person of the first Beast of Rev. 13), must, therefore, be developed by generations of increasing irreverence and lawlessness toward God. Thus it has been necessary for Satan to conceal his person and projects from the very people over whom he is in authority and in whom he is the energizing power. For this reason this class of humanity believes least in his reality, and ignorantly rejects its real leader as a mystical person. When he is worshipped it is through some idol as a medium, or through his own impersonation of Jehovah; and when he rules it is by what seems to be the voice of a King or the voice of the people. However, the appalling irreverence of the world to-day is the sure preparation of the forthcoming direct manifestation of Satan, as predicted in Dan. 11, II Thes. 2 and Rev. 13.

Satan's policy of deception is described as extending to all the nations, and to the whole world: "Even him, whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they receive not the love of the truth, that they might be saved" (II Thes. 2:9, 10). "And the great dragon was cast out, that old serpent, which is the Devil, and Satan, which deceiveth the whole world" (Rev. 12:9). "And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more till the thousand years should be fulfilled: and after that he must be loosed a little season" (Rev. 20:2, 3). "And when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth" (Rev. 20: 7, 8). He who was the measure of perfection, full of beauty and wisdom; he who made the earth to tremble; who shook kingdoms; has been willing to be ridiculed by the world as a being without reality, that he might, in the end, realize his own deepest desire.

Again, his own subjects have strangely neglected the plain teachings of Scripture on his real power and authority. To them he has been an imaginary fiend, delighting only in the torment of unfortunate souls; making his home in hell, and himself the impersonation of all that is cruel and vile: when, on the contrary, he is real, and is the very embodiment of the highest ideals the unregenerate world has received; for he is the inspirer of all those ideals. With his own he is not at enmity, and he, like the most refined of the world, is in no sympathy with the grosser forms of their sin. He would hinder those manifestations of evil if he could. And certainly he does not prompt them; for they are the natural fruit of an unrestrained fallen nature, according to James 1:14, 15: "But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death." "For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within, and defile the man" (Mk. 7:21-23). The dying drunkard, the fallen woman, and the suffering of the innocent are the evidences of Satan's failure rather than the realization of his purpose.

His own terrible sin before God would not be condemned in the eyes of the world, for it is that which they most idealize and praise. In his sin he aspired to that which is highest, and proposed to realize his ideal by his own self-sufficiency and strength. True, he has lowered his Creator, in his own mind, to a level where he supposes himself to be in legitimate competition with Him, both for authority over other beings and for their worship. Yet this unholy ambition and disregard for the Creator is a most commendable thing according to the standards of the Satanic order. In the language of the world, Satan is simply "self made" and every element of his attitude toward his Creator is, as a principle of life, both commended and practiced by the world.

Though hiding himself, Satan has had the satisfaction, under limitations, of governing the affairs of men; and the delight, to a large extent, of receiving their worship. The greatest care was taken in the law governing God's ancient people that they should not offer their sacrifices unto devils, which was the practice of surrounding nations (Lev. 17:7; Deut. 32:17). In violation of these special laws, Rehoboam instituted special priests for the devils (II Chron. 11:15), while the worship of devils, according to the New Testament, is to continue throughout the age: "But this I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table and the table of devils" (I Cor. 10:20, 21). "And the rest of the men that were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk" (Rev. 9:20).

Again: Satan's ambition is leading him to make this age of his special opportunity as near perfect as his wisdom and power will permit. And in this connection it may be noted that Satan's ambition was not to become a fiend, but rather to become like the Most High. He will, therefore, strive for all that is moral and good: yet at the same time do all in his power to draw men from their natural reverence of God, that, in due time, they may acknowledge himself without fear. The Satanic ideal of this age is, then, an improved social order, a moral and cultured people, who are devout worshippers of himself, though for the present they may imagine they are worshipping Jehovah through their empty religious forms and ceremonies, while they are really in a state of God-dishonoring unbelief, and all their thoughts are energized by Satan alone. The Satanic message for this age will be reformation and self-development, while the message of God is regeneration by the power of the Spirit.

Satan, in his imitation of the Most High, is also working toward a universal kingdom of morality and peace upon earth, which will be temporarily realized under the reign of the Beast (Rev. 13). The difference between Satan's ideal and the purpose of God, apart from the utter folly of the one and the glorious certainty of the other, is of both method and time. According to the Satanic program, the present order of society, with himself on the throne, is to be developed into an ideal brotherhood, in which all men will practice that which is moral and good. According to the program of God, this is an evil age of darkness and pollution, in which the folly of Satan and man is to be proven, and out of which He is to gather the heavenly people for His own name. The kingdom of righteousness is then to follow, being ushered in by Christ-enthroning and Satan-dethroning events. There will then be a perfect humanity and social order for "all shall know the Lord from the least unto the greatest" and "righteousness and peace shall cover the earth as the waters cover the face of the deep."

The master passion of Satan leads him, not only to strive for the success of his own projects, but also to wage an unceasing warfare against Jehovah. These two lines of activity are inseparable; for he cannot establish and develop his own kingdom, and, at the same time, permit his subjects to be translated out of his kingdom into another, especially when they remain in the midst as a living power and testimony against him. Nor can he reasonably allow the accomplishment of any of the projects of God; for it is predicted that at the completion of these his own doom will be at hand. The present time is, therefore, to Satan, the struggle for his own existence, as well as the realization of all that has been his ambition in the ages past. The warfare is no mere passing amusement for him, for he, in desperation, is facing a terrible and awful judgment if he cannot succeed in his purpose.

The spectacle now presented to all enlightened beings of the universe, is that of a mighty celestial being, the god of the earth, who is by creation the full measure of perfection, both in wisdom and beauty, making his last and most desperate warfare, both to realize his own ambition and to thwart every movement of the Most High; knowing that in failure there is no ground for mercy, but only the terrible destruction that has been so long predicted. He knew when he formed this God-dishonoring purpose that it must either wholly succeed or he himself fall into terrible judgment. On the other side of the conflict there is perfect calmness and certainty as to the end, for the judgment and sentence are past; yet every true believer is implored to be instant in season and out of season in the present projects of grace, that the sufferings and separations of earth may be cut short in righteousness.

Well may believers study their own motives in service in view of these vastly differing programs; and question whether there is in them a humble willingness to co-operate in the present purpose of God in preparing the Bride for the returning King: or whether they have carelessly fallen in with the Satanic ideal, which rejects the coming Kingdom of Christ by an unholy attempt to establish the present kingdom of Satan.

The program of Satan, which the world calls "optimistic" rests on the Satanic purpose of a reformed society: the program of God, which is called "pessimistic" in that it discredits this age, rests upon the infinite wisdom, love and power of God; and is so certain and near that the believer is taught to watch, wait, and be ready for the first Divine movement toward this glorious end.



Chapter VII.

Satan's Methods.

The two great activities of Satan, already mentioned, are referred to in II Thes. 2:4 in connection with the Man of sin, who will be Satan's last and greatest manifestation. This being is spoken of as he "who opposeth and exalteth himself above all that is called God, or that is worshipped." These two activities are inseparable in that, while Satan is seeking to exalt himself above all that is called God or that is worshipped, he can keep his subjects or prolong his own existence only by an unceasing warfare in which he opposes himself against God. Whether Satan now believes that he may yet succeed in spite of the decree of the Cross and the evident superior power of God, is not revealed.

It is still further revealed that the enmity of Satan is not only toward the person of God, from whom he has everything to fear, but also toward every true child of God. Too much emphasis cannot be placed on this fact. Satan has no controversy or warfare with his own unregenerate people, but there is abundant Scripture to prove that he makes unceasing effort to mar the life and service of believers. The motive for this effort is all-sufficient: they have "partaken of the Divine nature" (II Pet. 1:4), and afford, therefore, a possible opportunity for Satan to thrust his fiery darts at the Divine Person. Thus the believer becomes a medium of connection between the Divine Person and the Satanic Order; for God literally loves the unsaved through the believer (Rom. 5:5): and on the other hand, the prince of the Satanic system, as well as many of his subjects, is seeking an opportunity for a thrust at the person of God. Several important passages on the latter point may here be noted: "These things have I spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world" (Jno. 16:33). "Yea, and all that will live godly in Christ Jesus shall suffer persecution" (II Tim. 3:12). "Marvel not, my brethren, if the world hate you" (I Jno. 3:13). "Casting all your care upon him; for he careth for you. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world" (I Pet. 5:7-9). "Finally, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles (literally, artifices) of the devil. For our wrestling is not against flesh and blood, but again the principalities, against the powers, against the world rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places" (Eph. 6:10-12 R.V.).

The teaching of these passages clearly indicates the Satanic enmity toward the believer, and the believer's utter helplessness apart from the Divine sufficiency. They also reveal a degree of enmity which would result in the believer's life being crushed out, were it not for the evident answer to the prayer of Jesus: "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil one" (Jno. 17:15). Certainly there is abundant reason for the believer to expect the fiercest opposition from the Satanic host in all his life and service; and faith alone insures his victory over the world.

The believer is also the object of the Satanic attack because of the great fact that unto him is committed the great ministry of reconciliation; that by his testimony both in life and word, and by his prayers, the facts of redemption may be given to the world; and if Satan can but cripple the believer's service, he accomplishes much in resisting the present purpose of God. No other explanation is adequate for the dark ages of Church history, the appalling failure of the Church in world-wide evangelism, or her present sectarian divisions and selfish indifference.

This blighting Satanic opposition can be detected in every effort for the salvation of the lost. It may be seen in the fact that no personal appeal is ever made to the vast majority even in this favored land; or, when an appeal is made, it is easily distracted or diverted into the discussion of unimportant themes. The faithful pastor or evangelist is most sorely assailed, every device of Satan being used to distort the one all-important message of Grace into something that is not vital. The evangelist's call for decisions is often cumbered with that which is misleading or is a positive misstatement of the terms of Salvation; thus the appeal is lost and the whole effort fails. The action of Satan may also be detected in that a humble messenger who is loyal to Christ and His Salvation by grace alone, will be almost unheeded at the present time: while the vast throng will be found supporting that which is religious only in its externals, but which is, in reality, a gospel of morality and subtle denial of the redemption that is in Christ.

Again, the opposing power of Satan may be seen in the matter of Christian giving. Millions are given without solicitation for education, culture, and humanity's physical comfort, but real world-wide evangelization must ever drag on with its shameful limitations and debts. This warfare of Satan is even more noticeable in the believer's prayer life; this being his place of greatest usefulness and power, is subject to the greatest conflict. In this connection it may be stated safely that there is comparatively no prevailing prayer to-day; yet the way is open and the promises are sure. Then, also, if the believer cannot be beguiled into indifference or a denial of Christ, he is tempted to place an undue emphasis upon some minor truth, and, in partial blindness, to sacrifice his whole influence for good through the apparent unbalance of his testimony.

Satan's warfare against the purpose of God is still more evident in his direct hindering of the unsaved. Not only are they constantly blinded to the Gospel, but, when the Spirit would draw them, their minds are often filled with strange fears and distorted visions. Their inability to cast themselves upon Christ is a mystery to themselves, and nothing but the direct illuminating power of the Spirit in conviction can open their eyes and deliver them from their gross darkness.

Satan has always adapted his methods to the times and conditions. If attention has been gained, a complete denial of the truth has been made; or, when some recognition of the truth is demanded, it has been granted on the condition that that which is vital in redemption should be omitted.

This partial recognition of the truth is required by the world to-day, for, while the direct result of the believer's testimony to the Satanic system has been toward the gathering out of the Bride, there has been an indirect influence of this testimony upon the world which has led them to see that all that is good in their own ideals has been already stated in the Bible and exemplified in the life of Jesus, and that every principle of humanitarian sympathy or righteous government has been revealed in the Scriptures of truth. Thus there has grown a more or less popular appreciation of the value of these moral precepts of Scripture and of the example of Christ. This condition has prevailed to such a degree that any new system or doctrine which secures a hearing to-day must base its claim upon Scripture, and include, to some extent, the person and teachings of Jesus. The fact that the world has thus partly acknowledged the value of the Scriptures is taken by many to be a glorious victory for God; while, on the contrary, it cannot be proven that fallen humanity is any more inclined to accept God's terms of salvation than in the generations past.

It is evident that this partial concession of the world to the testimony of God has opened the way for counterfeit systems of truth, which, according to prophecy, are the last and most to be dreaded methods in the Satanic warfare. In this connection it must be conceded that Satan has really granted nothing from his own position, even though he be forced to acknowledge every principle of truth save that upon which salvation depends. Rather is he advantaged by such a concession; for the value and delusion of a counterfeit lies in its greatest likeness to the real. By advocating much truth, in the form of a counterfeit system of truth, Satan can satisfy all the external religious cravings of the world, and yet accomplish his own end by withholding that on which man's only hope depends. It is, therefore, no longer safe to blindly subscribe to that which promises general good, simply because it is good, and is garnished with the teachings of Scripture; for good has ceased to be all on one side and evil all on the other. In fact, that which is evil in purpose has gradually appropriated the good until but one issue distinguishes them. Part-truth-ism has come into terrible and final conflict with whole-truth-ism, and woe to the soul that does not discern between them. The first, though externally religious, is of Satan, and leaves its followers in the doom of everlasting banishment from the presence of God: while the latter is of God, and "has promise for the life that now is and that which is to come."

It is also noticeable that the term "infidel" has, within a generation, disappeared from common usage, and that manner of open denial of the truth has been almost wholly abandoned. Yet the real Church has by no means lost her foes, for they are now even more numerous, subtle, and terrible than ever before. These present enemies, however, like the unclean birds in the mustard tree, have taken shelter under her branches, and, like the leaven in the pure meal, they are penetrating and appropriating her most sacred altars and institutions. These vultures are fed by a multitude, both in the Church and out, who, in Satanic blindness, are committed to the furtherance of any project or the acceptance of any theory that promises good to the world or is apparently based upon Scripture; little realizing that they are often really supporting the enemy of God.

A counterfeit is Satan's most natural method of resisting the purpose of God, since by it he can realize to that extent his desire to be like the Most High. Every material is now at hand, as never before, for the construction of those conditions that are predicted to appear only in the very end of the age. In II Tim. 3:1-5 one of these predictions may be found: "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of them that are good, traitors, heady, high minded, lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away."

Every word of this prophecy is worthy of most careful study in the light of the present tendency of society. The fifth verse is especially important in connection with the subject of counterfeits to the truth: "Having a form of godliness, but denying the power thereof: from such turn away." Here it is stated that in these last days forms of godliness shall appear which, however, deny the power of God; and from these leaders the believer is warned to turn away. The important element in the true faith which is to be omitted in these "forms" is carefully defined elsewhere in Scripture: "For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek" (Rom. I:16). "But we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God" (I Cor. I:23, 24). Therefore, that which is omitted so carefully from these forms is the salvation which is in Christ. This is most suggestive, for "there is none other name under heaven given among men, whereby we must be saved," and it is by salvation alone that any deliverance can be had from the power of darkness. Without this salvation Satan can still claim all his own. It is perhaps necessary to add that, judging from all his writings, this salvation, of which Paul confesses he was not ashamed, was no less an undertaking than regeneration by the Spirit; and whatever other theories may be advanced, this is the teaching of the Spirit through the Apostle Paul.

It, therefore, follows that one feature of the last days will be a form of godliness which carefully denies the power of God in salvation.

Again, Satan is "in the latter times" to be the promotor of a system of truth or doctrine: "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron;" (I Tim. 4:1, 2). These predicted Satanic systems are here carefully described. Their offers will be so attractive and externally so religious that into them will be drawn some "who shall depart from the faith;" they being enticed by seducing spirits. These attractive systems are not only from Satan, but are themselves "lies in hypocrisy," being presented by those whose conscience has been seared with a hot iron. No more illuminating terms could be used than these. A lie covered by hypocrisy means, evidently, that they are still attempting to be counted among the faithful; and the conscience seared would indicate that they can distort the testimony of God and carelessly point other souls to the bottomless pit, without present remorse or regret.

The doctrine of devils is again referred to in Rev. 2:24 as "the deep things of Satan" and this is Satan's counterfeit of "the deep things of God" which the Spirit reveals to them that love Him (I Cor. 2:10).

Thus there is predicted for the last days of this age, both a form of godliness which denies the power of salvation that is in Christ; and a system known as "the deep things of Satan" or "doctrines of devils," which calls some adherents from the true faith and speaks lies in hypocrisy. Can there be any doubt that these two Scriptures describe the same thing, since they also refer to the same time? The lies of one can be but the covered denial of salvation in the other.

Again, Satan has his assembly or congregational meeting which is his counterfeit of the visible Church. This assembly is referred to, both in Rev. 2:9 and 3:9, as the "synagogue of Satan;" an organized assembly being as important for the testimony in the deep things of Satan as it has been in the things of God.

In Matt. 13 the tares appear among the wheat and their appearance is said to be after the sowing of the wheat. So, also, the "children of the Wicked one" appear and are often included and even organized within the forms of the visible Church.

The assembly of Satan, calling itself a part of the visible Church, is to have its ministers and teachers. This is stated in II Cor. II:13-15: "For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works." Here is a remarkable revelation of the possible extent of the Satanic counterfeit: "False apostles, deceitful workers, transforming themselves into apostles of Christ" and "ministers of righteousness;" yet these are shown to be only agents of the great deceiver, Satan, who is himself transformed into an angel of light. It is evident that the method of this deception is to imitate the real ministers of Christ. Certainly these false apostles cannot so appear unless they gather into their message every available "form of godliness" and cover their lies with the most subtle hypocrisy. Evil will not appear on the outside of these systems; but they will be announced as "another gospel" or as a larger understanding of the previously accepted truth, and will be all the more attractive and delusive since they are heralded by those who claim to be ministers of Christ, who reflect the beauty of an "angel of light," and whose lives are undoubtedly free from great temptation. It should be noted, however, that these false ministers do not necessarily know the mission they have. Being unregenerate persons of the Satanic system, and, so, blinded to the real Gospel, they are sincere; preaching and teaching the best things their energizing power, the angel of light, is pleased to reveal unto them. Their gospel is one of human reason, and appeals to human resources. There can be no appreciation of Divine revelation in them, for they have not come to really know God or His Son, Jesus Christ. As all this is true, how perilous is the attitude of many who follow attractive ministers and religious guides only because they claim to be such, and are sincere, and who are not awake to the one final test of doctrine by which alone the whole covered system of Satanic lies can be distinguished from the truth of God. In this connection John writes the following warning: "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed" (II Jno. 10).

There yet remains one mighty element in the program of Satan's counterfeits in addition to his outward forms, deep doctrines, church and ministers,—that is, the Man of Sin, the blasphemous counterfeit of the blessed Christ; who is yet to appear; who will be the very incarnation of Satan; and "whose coming is after the working of Satan with all power and signs and lying wonders and all deceivableness of unrighteousness in them that perish" (II Thes. 2:9, 10). As the whole purpose of God in the ages has its consummation in the yet future coming of Christ, so Satan, in imitation of the program of God, has appointed a coming one (II Thes. 2:9), who will be his greatest manifestation, and upon whom he will bestow his greatest wisdom, power and attractiveness. The study of this mighty and imposing character can only be suggested in the following pages.

The titles of Satan would indicate that he is attempting, also, in his own person, to counterfeit the Persons of the blessed Trinity. He appears as "the god of this world" in imitation of God the Father; he appears as the "prince of the world" in imitation of God the Son; and "the spirit that now energizeth in the children of disobedience" is his imitation of God the Spirit, who dwells in and energizes the true believers. Thus his desire to be like the Most High has led him to a blasphemous attempt to imitate all the separate manifestations of the three Persons of the Godhead. But, since redemption, which he proposes to hinder, is the work of the second Person, God the Son, Satan more often appears as a counterfeit of Christ, both in title and undertaking; and this is the character in which he makes his last and most desperate effort before he is banished to the pit and his final judgment is begun.



Chapter VIII.

The Man of Sin.

Reference has already been made to a period of tribulation yet to come upon the earth. That period is referred to in Scripture by various figures: "The great tribulation," "the time of Jacob's trouble," and "a day of darkness and gloominess, a day of clouds and thick darkness." It is also described as the culmination of the great apostasy which is predicted for the end of this age and which is emphasized in the later Epistles of the New Testament. These Epistles not only recognize a complete apostasy yet to come in this age, but teach that the beginning of that apostasy was apparent even then at the time when they were written. This teaching of the apostles finds its natural culmination in the last book of the Bible wherein the exact development of the apostasy and the conditions to prevail in the tribulation are recorded at length. All other references, both in the Old and the New Testaments, perfectly agree with this extended description.

In reference to the time of the tribulation which is thus predicted, Paul states in II Thes. 2:3 "Let no man deceive you by any means: for that day ('the day of the Lord') shall not come, except there come a falling away first, and that man of Sin be revealed, the son of perdition," thus showing that the tribulation precedes the day of the Lord; and in Rev. 19 that day is seen to be the termination of the tribulation, which is previously described in that book. This period of tribulation is, therefore, to come before the Kingdom Age, and to be ended by the glorious appearing of Christ, the King.

Again, the tribulation is to come after the true Church has been removed; for it should be remembered that the true believers are to be saved out of the "hour of trial which shall come upon the earth to try those that dwell therein" (Rev. 3:10), (the believer, being a citizen of the heavenlies is, therefore, not included among those who dwell in the earth). This aspect of the Lord's return is often misunderstood. He comes first, not to the earth, but into the air to meet His Bride and gather her to Himself; both those that are sleeping and those that are awake: "For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord" (I Thes. 4:16, 17). This phase of his coming is, and has been, imminent since the promises of his return were given; and it is for this particular preliminary event that the Church is taught to hope and pray, for it will be the time of her rapture and blessedness. As has been before stated, the utter dissolution of humanity is latent in the unregenerated heart (Rom. 3:10-18), and its own tribulation only awaits this removal of all Divine restraint. It is, therefore, both Scriptural and reasonable to conclude that tribulation will instantly begin upon the earth after the first aspect of the return of Christ when He comes for His Church.

Thus it may be seen that this period of unsurpassed trial upon the earth, when the blasphemous claims of Satan and man are to be proven and God's testimony is to be vindicated, is bounded by the two events in the Second Coming of Christ: when He comes for His saints (I Thes. 4:16, 17), to gather to Himself His heavenly people, and when He comes with His saints (Rev. 19:11-21) to be the complete fulfillment of all the covenants of God with His earthly people.

The actual duration of this period is marked off in Daniel 9:24-27: "Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and three score and two weeks: the street shall be built again, and the wall, even in troublous times. And after the three score and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate."

There are three distinct periods of time here indicated. First: Seventy weeks between the time of the vision, and the age of "everlasting righteousness" and anointing of the most Holy; or, from the time of the vision, to the earthly kingdom of Christ, which is yet future. Second: Sixty-nine weeks; beginning to reckon from the same time, or from the command of the King of Babylon to restore Jerusalem, and continuing unto the death of Christ, which is referred to as the "cutting off of the Messiah." And lastly: One week, for the overspreading of abomination and that which is determined to be poured upon the desolate.

History fortunately interprets the time here indicated: for, from the command of the King to rebuild Jerusalem, to the death of Christ was 483 years, or sixty-nine weeks of seven years each. This leaves but the one additional week of the seventy before the bringing in of the everlasting righteousness. That one week is here described as the time of most terrible desolation and overspreading of abomination, when the people are under a covenant with another prince. This present age is as a parenthesis in Jewish history and, as no account is made of it in these reckonings, the last unfulfilled week (seven years) of the seventy, before the kingdom is established upon the earth, must be the time between the gathering out of the Church—an event which completes the purpose of this parenthetical age—and the final bringing in of the kingdom.

The last period of seven years of desolation is, however, to be shortened, according to the words of Christ: "For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened" (Matt. 24:21, 22). It should be noticed that this period cannot be confused easily with any other, for it is referred to as the time more terrible than any other that has ever been, or ever will be (Dan. 12:1; Joel 2:2; Matt. 24:21, 22).

Reference has been made at length to the tribulation period in order to make clear the exact conditions in which the Man of Sin is to appear; for this mighty world-ruler makes his advent in those days of earth's darkness and gloom when all the light of God has been withdrawn, and the world is left in its own helpless confusion. He appears in the tribulation as the agent of Satan after that mighty head of the Satanic system has been cast out of heaven into the earth (Rev. 12:7-12). The time of the destruction of the Man of Sin is also revealed in that it is mentioned as one of the events in the glorious coming of Christ (Dan. 2:44; 7:11-14; II Thes. 2:8; Rev. 19:20). He, therefore, appears as the culmination of the Satanic effort, and a careful study of his person and character will reveal the fact that he is the most stupendous work of Satan in his enmity against God.

In connection with the time of the Man of Sin, it is also to be noted that the believer is not directly warned against his person, but is, rather, warned against the conditions that are to prevail as a preparation for his coming. This is due to the fact that the true believers are to be gathered to their Lord before that "Wicked one" appears, and they are, therefore, only in danger of being influenced by that which precedes and prepares for his coming. His description is set forth at length only in such passages as deal with the whole and final development of the age.

It should also be remembered that the description of this person, like that of the person and work of Satan, is from the standpoint of the holiness of God; and that which the world will hail as its glorious ideal of perfection is, in God's sight, the personification of rebelliousness, blasphemy, and treason.

The order of the governments and rulers of the world in this Gentile age is revealed to Daniel in visions which are recorded and interpreted in the book of Daniel. In these visions the Man of Sin appears as the "little horn" of Dan. 7 and is the last and most God-dishonoring world-ruler. He also later appears as the "desolator" of Dan. 9:27; the "willful King" of Dan. 11:36; the "abomination of desolation" of Matt. 24:15; the "Man of Sin" of II Thes. 2:4-8; the rider on the white horse of Rev. 6:2; and the first Beast of Rev. 13. His identity is certain, even though he appears under various figures and titles; for he, like Satan, is so unique in his character, time, and undertakings, that he cannot be confused easily with any other.

In Daniel 2 the order of the kingdoms is set forth by the figure of the great image which, at the last, is suddenly and violently shattered by the "stone cut from the mountain without hands": which Stone is Christ, the Corner Stone; and the Stone which the builders rejected. The feet and toes of this image are said to be the last manifestation of human government, and it is this part of the image that is violently shattered by the Stone. Of this termination of earthly rule it is recorded in Dan. 2:44, 45: "And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever. For as much as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the King what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure."

From this chapter it may be seen that the setting up of the Messianic Kingdom is to be both sudden and destructive to all human governments, and that it is in no way the result of an age of development and progressive improvement.

In Dan. 7 the Man of Sin appears, as has been stated, as the "little horn" among ten horns; which, like the ten toes of the great image, indicate the extreme end of human authority and power. In this vision the latter end of the kingdoms of the earth is seen to culminate in the one most daring ruler, the "little horn", who has "a mouth speaking great things" and whose look is more imposing than all others; and he it is who makes war with the saints and prevails over them until the coming of the Ancient of days. The inspired interpretation of the vision is given in Dan. 7:23-27: "Thus he said, the fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall arise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into His hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and destroy it unto the end. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominion shall serve and obey Him."

In Dan. 11 the reign of the Man of Sin, the willful king, is prophesied in detail; and the fact is stated that the reign and the blasphemous attitude of this last great ruler are both in the purpose of God. A portion of this remarkable passage is here given: "And the king shall do according to his will; and he shall exalt himself, and magnify himself above every God, and shall speak marvellous things against the God of gods, and shall prosper until the indignation be accomplished: for that that is determined shall be done. Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all. But in his estate shall he honor the God of forces: and a god whom his fathers knew not shall he honor with gold, and silver, and with precious stones, and pleasant things. Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain." This last verse is more clearly translated "and he will practice in the strongholds of fortresses with a strange god; whoso acknowledgeth him will be increased with glory; and he shall cause them to rule over the many, and shall divide the land to them for a reward" (Dan. 11:36-39).

Beside the collossal disregard for God, this passage presents several important revelations. First: The expression "the God of his fathers" would seem to indicate that the Man of Sin would come from a lineage of Christians. Second: His disregard for the desire of women is evidence of his hatred of the true Messiah; for this reference is probably to the desire of every Jewish woman to be the mother of Messiah. Third: Those who acknowledge the strange god, (Satan), whom he honors, will be prospered, and the land will be divided unto them and he will give them authority and glory.

In the New Testament the Man of Sin is described as "the one who comes in his own name," whom men will receive (Jno. 5:43); "that man of sin," "the son of perdition" (II Thes. 2:3); "that Wicked one" (II Thes. 2:8); and the "beast" (Rev. 13:1), and to him Satan gives all the power and glory he offered to Christ (Lu. 4:5, 6). Of the many references to him, two passages deal with him at length. In the first (II Thes. 2:1-10), his coming is mentioned as directly following the removal of God's present restraint from the earth; and in the second (Rev. 13:1-8), as has been shown, his coming is said to directly follow the casting of Satan from heaven into the earth (Rev. 12:7-12), and continues until the glorious appearing of Christ, which is described in Rev. 19 and 20.

The former passage (II Thes. 2:1-10) is as follows: "Now, we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And, now, ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth (restrains) will let, until he be taken out of the way. And then shall that Wicked (one) be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming; even him, whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they receive not the love of the truth, that they might be saved."

In this passage it is predicted of this mighty person that he will assume to be very God, "sitting in the temple as God," and winning the worship of the multitude by his miraculous power, signs, and lying wonders; deceiving all who perish, and who would not receive the love of the truth that they might be saved.

Still another and more striking description of this person is given in the second passage just mentioned (Rev. 13:1-8): "And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon (Satan) gave him his power, and his seat, and his great authority. And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon (Satan) which gave power unto the beast; and they worshipped the beast, saying, Who is like unto the beast? Who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. And he opened his mouth in blasphemy against God, to blaspheme His name, and his tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world."

The first, and, it would seem, most important thing that is stated of this being in this Scripture is that one of his heads was, as it were, wounded to death, and his deadly wound was healed. Some have claimed this to be a reference to a previous political defeat followed by reinstatement to power. The expression is, however, most suggestive and significant as an attempt on the part of Satan to imitate, in the Man of Sin, that which was the supreme miracle of the Christ—His death and resurrection. The effort is plainly effective; more so than a mere shifting of political fortune could possibly be; for the statement follows: "All the world wondered after the beast who had received the deadly wound and yet lived." After they wondered, they worshipped. First they worshipped Satan, who performed the mighty miracle; and then they worshipped the beast, saying, "Who is like unto the beast? who is able to make war with him?" The terrible blasphemy of the Man of Sin has been emphasized in all Scripture references to him, and is here still more vividly pictured.

The time he is to continue is said to be forty and two months, which would be one-half the tribulation period; and this statement is probably not at all figurative. By his overwhelming supernatural power and wisdom he gains authority over every living thing in the Satanic system, excepting those recorded in the Lamb's book of life. These are not brought under his governing power.

The latter part of the chapter presents still another mighty person, who is also called a "beast," but later appears as the false prophet (Rev. 19:20); and who exercises all the power of the first beast, and receives his power from the dragon, Satan. Much is said of this second "beast," but his mission is in no way to attract attention to himself. He co-operates in gaining world-wide worship and authority for the first beast, whose deadly wound was healed. The second beast seems to deal directly with the people and by his mighty signs and miracles, as well as by his authority, he compels loyalty to the first beast. Fire is called down from heaven; and a dumb idol is made to speak and live. He is able to establish a union of all people in trade, imposing a death penalty upon them. And by all these means he furthers the interests of the first beast. The Scripture here referred to is as follows: "And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon (Satan). And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth, by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred three score and six" (Rev. 13:11-18).

There is a deep suggestion, in the person of this second beast, of a counterfeit of the Holy Spirit of God. He who came not to speak of Himself, but to glorify Christ and to unite all believers; leading them in worship and praise. This second beast is probably identical with "Anti-christ," who appears under that title only in the writings of John, and who is there seen as the consummation of a long succession of false religious teachers who have denied the Christ and His sacrificial work.

When the testimony of all Scripture upon the Man of Sin is considered, he is seen to be a person whose superhuman power is plainly ascribed to Satan. He appears upon the scene, after the removal of the heavenly people and during the great tribulation, as the climax of all Satanic exaltation and opposition to God. He is the last and greatest of earthly rulers, and, from his position of unsurpassed influence, speaks great words and manifests great wisdom. He is externally religious, and the promoter of great righteous projects and principles which in God's sight are only hypocrisy and blasphemy because of the subtle Christ-denying motive which prompts it all. His hold upon the public mind is by a process which is natural. Great miracles are performed by himself and by his prophet,—fire is called down from heaven; a dumb idol is made to speak and live; and he himself has been wounded to death and yet lives. By such supernatural works his assumption to be very God is accepted, and he becomes the world's ideal of all that is supreme. The people are said to first marvel and wonder; then to worship at his feet; and at last, in mad devotion, they challenge the universe to produce his equal—"Who is like the beast?" they cry. He has been wounded to death and yet lives; he performs as great miracles as the world has ever seen; his teachings are based upon Scripture; and he must, therefore, be God manifest in the flesh. His wisdom, beauty and majesty are a seeming warrant for every element of adoration.

Thus the Man of Sin will appear as the culmination of all the counterfeit methods of Satan; which method had its beginnings in the last days of the age, even before the calling away of the true Church, the Body of Christ. The subtle doctrines of devils will be adopted as creeds in assemblies and so called churches, and these deep things, with the Satanic ambition for moral improvement, will be voiced by ordained ministers who appear as apostles of Christ and ministers of righteousness. Yet in God's sight it is all a deep lie and hypocrisy, for they are distorting His truth and subtly denying His redemption.

All this, as has been stated, is but the Satanic preparation of humanity that they may wholly acknowledge him as their god, and that he may himself become like the Most High. This program is permitted in the purpose of God, for "that that is determined shall be done" (Dan. II:36). It will be only for a moment; for the resistless coming of the "Ancient of Days" will unveil all this deception, banish the enemies, and bring in His own long-predicted and glorious reign of everlasting blessedness upon the earth.



Chapter IX.

The Fatal Omission.

To some extent it has been necessary to anticipate the subject of this chapter in dealing with those counterfeits which are predicted for the last days, when there will be found a "form of godliness, denying the power thereof," and also the deep "doctrines of devils" which are "lies in hypocrisy." This chapter deals with that which is so vital in the true faith, and which is to be so carefully omitted in the false; that which makes the true so potent, and without which the false becomes an immeasurable deception. Everything depends upon this one point of distinction; for, according to prophecy, it is the only difference that is finally to exist between the false and the true. The issue is, therefore, as important as life itself.

It has already been seen that the method of counterfeiting, if successful, will require Satan to appropriate and incorporate in his false systems every available principle of the true; for the deception of the counterfeit depends wholly upon its likeness to the real. Herein is revealed the reason for calling that a lie or deception which is externally so like the truth. Certainly there could be no greater pitfall for souls than a system which seems to be the truth of God, and yet robs its followers of any basis for a true hope, and it will be found that the most terrible condemnation of Scripture is uttered against such systems and their promoters.

In seeking to discover the actual point of difference between the false and the true, it will be well, first, to consider the present perverted relation which exists between the Creator and the fallen human creature; for herein is revealed the necessity of that which God proposes to accomplish by redemption.

Two important points in Satan's doctrine were announced by him in the Garden of Eden when he first approached the woman, and these two declarations kave been an important part of the world's creeds throughout the history of man. The first was a bold denial of a positive statement of God, when Satan said: "Ye shall not surely die." Whether Satan intended here simply to deny the truth of God's statement, or whether he overestimated his own resources and proposed to shield them from their God-appointed doom, is not clear. Certainly the latter view is in keeping with Satan's original purpose, as well as with his evident sincerity. It is quite reasonable to conclude that, if he could be so misguided as to attempt to be like the Most High, he would willingly have undertaken to protect man from judgment which followed as a result of loyalty to himself. Satan is striving, at any rate, to direct the lives of those who are under his power into a degree of self development that will be a substitute for the revealed purpose of God for men.

The second announcement of Satan assured the woman that they would, by this independent action, "be as God;" and this, so far from promising death, seemed to them the immediate realization of the highest human ideal. It was undoubtedly the original purpose of God in creation that humanity should eventually become like Himself. By what process of development this was to have been accomplished, had not sin entered, has not been revealed. It is enough to know that even after man had fallen from his high estate through sin, this Divine purpose was not abandoned, though the problems involved were immeasurably increased: and now, through the unsearchable riches of His grace, the realization of that which surpasses all human dreams has been made possible, even to fallen and polluted man.

The consummation of the transforming work of God is thus described: "For whom He did foreknow, He did also predestinate to be conformed to the image of His Son" (Rom. 8:29). "Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is" (I Jno. 3:2). "When Christ, who is our life, shall appear, then shall ye also appear with Him in glory" (Col. 3:4). "Now unto him that is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy" (Jude 24). "For our citizenship is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the working whereby He is able even to subject all things unto Himself" (Phil. 3:20, 21 R.V.).

It is natural that Satan should suggest to humanity that which had been the object of his own unholy ambition; and especially is it natural, since by such a separation of humanity from its God, he could claim that authority over them, and secure that worship from them, which he so much craved.

There are, then, at least two distinct methods proposed for the uplifting of humanity, and these are brought into sharp contrast; for one is of Satan, and the other is of God. Since both these methods claim to aim at the same end—though one ideal is not worthy to be compared with the other—the method, alone, forms the first point for discussion.

Under the Satanic control, man has always been strangely influenced in the matter of his relation to his Creator. He, too, has been willing to assume a hopeless position of independence toward God; and, under that abnormal relation, he has gone out alone to grope his way; blindly seeking to build his own character, and by education and cultivation to improve his natural heart, which God has pronounced humanly incurable. He has also bent his inventive skill to the development of means by which God-imposed labor may be avoided; and much of his selfish greed springs from a desire to purchase a substitute who shall bear for him the discomfort of a sweating brow. "God is not in all his thoughts;" nor has he any disposition to claim the help of God upon the terms upon which it is offered. The Satanic method for life prompts him to become a god by a process of self-help and development of the finite resources.

It is very possible and natural to introduce much of religious form into the world system of self-help; for there is a great field for religious exercise for the one who is attempting to make himself Godlike, and there is endless material for supplication and prayer that all available assistance may be secured to aid one in that humanly impossible task. A devout spirit is, therefore, a natural part of the Satanic doctrine, and the predicted "forms of godliness" will naturally appear.

There is a vast difference between an individual supplicating God to save him: and one supplicating God to help him save himself. The latter is a natural part of the Satanic plan and has no promise of Divine favor upon it. All such religious exercise, though full of outward forms and deep sincerity, leaves its moral aspirants doomed, alike with the most degraded, to as everlasting separation and banishment from the presence of God: "which things have indeed a show of wisdom in will worship, and humility, and severity to the body; but are not of any value against the indulgence of the flesh" (Col. 2:23 R.V.). Such prayer and religious practice do not really place the saving work in the hands of God, but mockingly ask Him to give His sanction and assistance to that which wholly dishonors and really disregards Him, and which is also both unreasonable and impossible.

Though the process by which unfallen man would have reached a higher development has not been revealed, it is certain that he would have been then, as now, wholly dependent upon the Creator. Man's present independence toward God is the blindest delusion of the fallen nature; for complete independence cannot even be assumed in the least of all temporal things: how much less is it possible in that which is spiritual!

Again, the self-saving principle is utter folly, since God must demand a quality which no human can present. God's requirement is not unreasonable, however, for He also proposes to bestow, in grace, all He ever demands. The absolute holiness of God demands no less than holiness in all who are acceptable to Him; yet He has never mocked man by asking him to make himself acceptable, or even to attempt to do it by Divine help. True salvation is wholly a work of God. It is said to be both a finished work and a gift, and, therefore, it lays no obligation upon the saved one to complete it himself, or to make after payments of service for it; though the saved one is called upon to serve from another and more glorious motive.

The Divine terms of obtainment into Godlikeness are clearly stated in the Scriptures; but the hopeless estimate God has placed upon human nature at its best, and the logical necessity that man shall receive, as a gift, all that he has, and be forever a debtor to the Divine giver,—these things have always been rejected by self-sufficient and Satan-inspired humanity. These terms are the only possible or reasonable relations that could rightfully exist between fallen humanity and its Creator. Here Satan has blinded the minds of the lost lest they should believe, and he has made that which is reasonable and natural seem to be unreasonable and unnatural. They are unable to abandon their Satan-inspired sense of self-sufficiency and independence of God and receive from Him, as a gift, every possession commendable in His sight.

The controversy between Satan-ruled man and God is one of method; whether it shall be one of self-righteousness and character building: or one of bestowed righteousness and character by the fruit of the Spirit. Will man try to save himself: or humbly submit to being saved by Another? Will he try to conform himself to what little he knows to be good and true: or will he be transformed by the power of God into that which is no less than the image of Christ? Will he present the sacrifice of a sincere effort to be moral and religious: or accept the God-provided sacrifice for all sin, in the shed blood of Christ? Will he try to establish himself before God on the ground of his own works: or rest in the finished work of Christ for him? Will he try to improve his fallen nature: or partake of the Divine nature and become a Son of God by the power of God, through faith in Christ Jesus?

One method, it may be seen, depends wholly upon self for its realization; promises glory to man alone; and has its origin at that unknown time when Satan proposed in his heart to become like the Most High. The other method is dependent upon God alone, and, therefore, demands an attitude of faith toward him for its realization. It issues in glory to the Creator, Who alone is worthy to be praised. The latter, in contrast with Satan's method, had its origin in the purpose of God, which He purposed before the foundation of the world. Therein, transcendent blessings are offered; stores of grace are unfolded; and the omnipotent power of God is seen working for the transformation of His human creatures. These two methods are confused only because they seem to aim at the same general result. In reality their results, like their methods, are not only incomparable, but they are as far removed from each other as God's ways are higher than man's ways.

The revelation of God in regard to salvation might have been limited to the fact that He, rather than man, was to accomplish the work; and while much that is involved in the mighty undertaking of redemption has not been, and probably cannot be, reduced to the level of human understanding, He saw fit to reveal much that was necessary, on both the Godward and the manward side, in providing this way of salvation. No human conception of the atonement is complete, yet, as the all-sufficient sacrificial death of Christ is clearly stated in Scripture, its value, though unanalyzed, may be appropriated; for man is not saved by what he comprehends or understands, but his salvation is made possible by his attitude of willingness and expectation toward the transforming power of God.

In determining the exact point of the truth that is to be omitted from the Satanic counterfeit, it is important to distinguish between the Person and work of Christ. In the one is included His teachings and example, both in His life and death: in the other is included His substitutionary, sacrificial, and atoning death for the sin of the world. There is no controversy as to the value of the teachings and example of Jesus; but the wisdom of this world is displayed in ever-increasing antagonism against the blood of the Cross. This enmity has never been founded on the Word of God, for Scripture does not deny itself. The opposition appeals to pride and human reason, and dares to challenge the plain statements of Scripture on this particular point. Very much is thus omitted; for all the meaning of sacrifice in the Old Testament and all the promises of redemption in the New Testament, are inseparably related to the blood of the Cross. It may be to the Jew a stumbling block, and to the Greek foolishness; yet to those who are called, both Jews and Greeks, "it is the power of God and the wisdom of God."

In Ephesians, the eternal purpose of God is said to be the complete perfection of souls: "According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love" (1:4). And that transformation is also said to be by the blood of Christ: "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of His grace" (1:7). In like manner the object of this transformation is said to be that the Church may be the present and eternal manifestation of the wisdom, love and power of God: "To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God" (3:10). "That in the ages to come He might show the exceeding riches of His grace in His kindness toward us through Christ Jesus" (2:7). "And what is the exceeding greatness of his power to usward who believe, according to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenlies" (1:19, 20).

There is also a strong contrast of figures used in the Old Testament which accurately emphasizes the mighty power of the Creator in the regeneration of a soul. In Psalm 8:3 the creation of the solar system is mentioned as the work of the fingers of God: "When I consider Thy heavens, the work of Thy fingers, the moon and the stars, which thou hast ordained," but in Isa. 53:1, where the substitutionary sacrifice of Christ is referred to, it is spoken of as the effort of the Creator's arm: "Who hath believed our report? and to whom is the arm of the Lord revealed?" The suggestion here given, that the creation of a universe is the work of His fingers, and the regeneration of souls is the work of His mighty arm, is not overdrawn; for the price of redemption cannot be measured by corruptible things, such as gold and silver: but is purchased at the price of the precious blood of Christ, as of a lamb without blemish and without spot (I Pet. 1:19).

The Scriptures abound in statements that regeneration, and the whole transforming work of redemption, are accomplished on the ground of the sacrificial blood of the Cross; and if these statements of Scripture are rejected, the discussion never can be one of interpretation of Scripture, but becomes a question of the authority of the testimony of the Bible. A few of these passages are here given: "Surely He hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on Him the iniquity of us all" (Isa. 53:4-6). "Even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many" (Matt. 20:28). "Behold the Lamb of God, which taketh away the sin of the world" (Jno. 1129). "Whom God hath set forth to be a propitiation through faith in His blood" (Rom. 3:25). "But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him" (Rom. 5:8, 9). "For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him" (II Cor. 5:21). "Who gave himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father" (Gal. 1:4). "And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: but this man, after He had offered one sacrifice for sins forever, sat down on the right hand of God; from henceforth expecting till His enemies be made His footstool. For by one offering He hath perfected forever them that are sanctified" (Heb. 10:11-14). "Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed" (I Pet. 2:24). "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit" (I Pet. 3:18). "And He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world" (I Jno. 2:2).

From the foregoing passages it may be seen that, according to the Scriptures, the stupendous transformation of regeneration is not only the greatest Divine undertaking, but is directly accomplished by the sacrificial death and shed blood of Christ, and is sealed in security by the Holy Spirit of promise.

The sacrificial death of Christ presents the only gateway for fallen man from the power and final doom of Satan to the glory and transcendent light of God; and there is nothing strange in the Satan-inspired "offence of the Cross" which is often garnished with culture, worldly wisdom, and religious forms. Even in Paul's time there were those who were enemies of the Cross of Christ: "For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ" (Phil. 3:18). These were evidently recognized leaders in the Christian fellowship, who were undoubtedly ardent admirers of the Person of Jesus, as revealed in His earthly life and example: yet Paul does not hesitate to mention his own tears at the fatal omission in their preaching; for they were enemies of the Cross of Christ.

Again, it is predicted in II Pet. 2:1, 2 that a fierce enmity against the Cross should appear: "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of." Here again the denial is against the purchase or redeeming work of Christ rather than His Person or character. They are offended at the Lord who bought them, though they may be devoted to the Lord who taught them. These Satanic agents are here, as before, described as those who seem to be teachers in the true faith, yet they bring in damnable heresies, in all covered subtlety, which crystallizes in a denial of the redemption that is in Christ. Being only blinded unregenerate men, they may suppose themselves to be ministers of righteousness and apostles of Christ; their humanitarian dreams may inspire tireless effort and zeal; their doctrine may become world-wide in its influence; and they may drive their mighty ecclesiastical machinery by the injunctions of Scripture: yet if the curtain could be lifted, their "angel of light" would be found to be Satan; working through them to resist the purpose of God; and themselves the ministers of Satan; speaking lies in hypocrisy; having their conscience seared as with a hot iron, daring in their exalted position to devitalize the Gospel of its power unto salvation, and dragging immortal souls after them into hell.

It is not strange that there is resentment against the mystery of the Cross which does not exist against any other inexplicable fact in the world. It is not strange that the ministers of Satan, appearing as the apostles of Christ and ministers of righteousness, should fortify their lies and hypocrisies by contending for every phase of revealed truth; grounding their authority so positively in the Scriptures of truth: yet subtly omitting, or violently denying, the one and only point upon which the interests of God and Satan divide. It is not strange that there is a wide call for a "restatement of the truth," which usually proposes to omit the new birth and substitute self-effort to be good, and character building, in its place. It is not strange that the wise and cultured of this world feel their aesthetic natures shocked by the blood of the Cross, yet entertain no sense of their own abhorrent pollution in the sight of the infinitely holy One. It is not strange that the world assumes to have advanced beyond that which is repeatedly said to be the manifestation of the wisdom of God; branding as bigots, insincere, or ignorant, all who still hold to the whole testimony of God. It is not strange that the atonement by blood is omitted, for it is Satan's hour and the power of darkness, and the true child of God must patiently bear the ever-increasing reproaches of his crucified Lord, until the glory dawns and the shadows flee away.



Chapter X

Modern Devices.

It has been the privilege and duty of the Church throughout her history to be looking for the return of the One to whom she has been espoused. Had her eyes never wandered from that expectant gaze, she would have been saved much sorrow and shame at His coming, for she has lost her Scriptural character and much of her witnessing power whenever she has said "My Lord delayeth his coming." It is then that she has fallen to beating the manservants and the maidservants, and has become drunken with the wine of this world.

True devotion to Christ must naturally issue in a deep desire to be with Him and to see Him face to face; and though it is quite possible to have been misled or untaught in regard to the conditions of His coming, the contemplation of such a promise from Him can but kindle a glowing hope in a truly devoted heart. It is a direct contradiction to claim supreme affection for Him, and yet be careless of His promised return, or wholly contented while separated from Him. The world, that cannot comprehend such devotion to Christ, will easily chide the believer, and denounce him for what they now call his "other worldness" when his affections are set on things above, "where Christ sitteth at the right hand of God," and when his heart rejoices in the certain hope that "when Christ, who is our life, shall appear, then shall ye also appear with Him in glory."

It was necessary for Satan to rob the Church, to a great extent, of her "blessed hope" of Christ's return, before he could attract attention to his own attempts at world improvement, and establish his own authority as ruler over this age. Expectation along the God-appointed lines must be abandoned, for the most part, before humanity can be federated, and religious institutions be made to co-operate in the Satanic program.

This vital key-truth of the imminent return of Christ was, therefore, first discredited, and then followed by an attack upon the deity of the Son of God and His sacrificial death; which attack is ever increasing, and must increase to the very end. The body of truth concerning the Lord's return is so extensive that there have always been some humble and devout souls who have dared to believe His promises, and thus the real Church, to some extent, her watch has been keeping.

The mighty tool in Satan's hands for the destroying of the hope of Christ's coming has been a simple one: zealous souls have been found who, ignoring the statements of Scripture, would attempt to fix the day of His coming. Then, as their prophecy failed, the world and many in the Church have laughed them to scorn. Unfortunately they came to laugh also at the very promise of God, saying, "Where is the promise of his coming?" and in so doing they have fulfilled some of the very things that are predicted for the end of the age: "Knowing this first, that there shall come in the last days scoffers, walking after their own lusts (desires), and saying, Where is the promise of His coming? for since the fathers fell asleep, all things continue as they were from the beginning of creation" (II Pet. 3:3, 4). Thus Satan's authority is being established.

The exact time of Christ's return has not been revealed; nor will it be announced by a prophet. Nevertheless, the "children of light and the children of the day" "are not in darkness that that day should overtake them as a thief" (I Thes. 5:4,5). It is their privilege to rejoice in every promise of His coming, and to recognize every new indication of His nearness, as eagerly as the betrothed awaits her beloved. The true believer's glory, as well as his union with loved ones in Christ, is imminent, and by faith he can look beyond the days of the earth's greatest anguish, and, seeing the triumph of all blessedness, he can rejoice in the hope of His Lord's coming, and be praying, "Even so, come, Lord Jesus."

It is, therefore, impossible to know how much of time yet remains for the gathering out of the Bride and the development of Satan's rule; yet it is evident that within the last generation the exact fulfillment of those things which are predicted for the last days has begun, and is even now developing faster than the mind can comprehend.

Not all the signs of the times have a place in these pages, but only such as are directly connected with the working of Satan.

Since the blood redemption of the Cross is the central truth and value of the true faith, it being the "power of God unto salvation" (Rom. 1:16; I Cor. 1:23, 24), any counterfeit system of doctrine which would omit this essential, must force some secondary truth into the place of prominence. Any of the great Scriptural subjects which are of universal interest to humanity, such as physical health, immortality, morality, or religious forms, may be substituted in the false systems, for that which is vital. And while those subjects are all found in their proper relations and importance in the true faith, the fact that people are universally inclined to give attention to them furnishes an opportunity for Satan to make a strong appeal to humanity through them; using these subjects as central truths in his false and counterfeit systems. Many are easily led to fix their attention upon the secondary things, and to neglect wholly the one primary thing; especially is this true since the secondary things are tangible and seen: while the one essential thing is spiritual and unseen; and Satan has blinded their eyes toward that which is of eternal value.

A system of doctrine may, then, be formed which includes every truth of Scripture save one; exalting the Person of Christ, but not His atoning work, and emphasizing some secondary truth as its central value. This system will be readily accepted by blinded humanity, though the real power of God unto salvation has been carefully withdrawn.

Naturally it would be supposed that such Satan-inspired systems would have no value or power, since there could be no Divine favor upon them. Such a supposition would be possible only because of the prevailing misunderstanding as to the real power of Satan. If the description given of him in Scripture is accepted, he will be seen to be possessed with miraculous power; able to perform such marvels that the whole world is led to wonder and then to worship. He is free also to bestow this miraculous power upon others (Rev. 13:2). So it is no marvel if his ministers, who appear as the ministers of righteousness, are able to exert superhuman power when it is directly in the interest of the Satanic projects.

The great power of Satan has doubtless been active along these lines during all the ages past; for it is impossible that humanity should have worshipped other gods blindly without some recompense, and it is Satan himself who has been thus worshipped (Lev. 17:7; II Chron. 11:15; Rev. 9:20).

It is not final evidence, therefore, that a system of doctrine is of God simply because there are accompanying manifestations of superhuman power; nor is it final evidence that the Almighty has responded, simply because any form of supplication has been answered. The Divine movements are, of necessity, limited by the laws of His own holiness, and access into His presence is by the blood of Jesus alone; by a new and living Way which was consecrated for us through His flesh (Heb. 10:19, 20). Assuming to come before God in prayer, but ignoring this truth, is but to insult, with pollution, Him who is infinitely Holy and pure. Satan, who is aspiring to the place of the Almighty, may answer the prayer of his own subjects, even though that prayer is blindly addressed to the Supreme Being. Surely the Satan-ruled world does not come before God by the blood of Jesus.

Though false systems of doctrine have always existed, counterfeits in hypocrisy are a distinct characteristic of the last days of the present age. And it is a most significant fact that within the last generation such systems have appeared and are rapidly multiplying: systems that borrow every phase of the true faith, but one, and are conspicuous in that they emphasize some secondary truth with what seems, at times, to be miraculous power. Multitudes are being won to these creeds, both because of their apparent religious aspect, and by the actual results they accomplish.

There is probably no subject of more universal interest than that of physical health; and but recently "Christian Science" has appeared, which chiefly emphasizes physical health. While it gathers into itself some elements that are foreign both to Christianity and to Science, and appropriates much from the field of psychology, it assumes to be an infallible interpretation of Scripture, and makes Jesus its highest exponent and teacher. Yet it positively denies even the reality of sin and the need of Christ's atoning sacrifice. Its followers are won and held by these religious claims, and by the actual physical and mental transformations that are secured. Nothing but ignorance will attempt to deny that, to some extent, its claims are real. That it has assemblies, ministers, and mysteries deep and profound, and that it is able to demonstrate its claims of physical transformation, does not lift it above the level of Satan's power. That it denies even the need of the blood of the Cross, separates it, in spite of its claims, from the God of the Scriptures, and brands it with every characteristic of Satan's counterfeit.

Another subject, already mentioned, which is of common interest to humanity, is immortality. How persistently man has sought to see beyond the veil! And yet how little of fact has been discovered, beyond that which it has pleased God to reveal in His Word! How strong is the desire of the heart to follow the departed into the great unseen! And how subtle is "Spiritism" in its election of a phase of the immortality question as its bait to beguile sorrow-crushed souls into a disregard of their only hope in the blood of Christ.

This system has existed from the earliest ages and has the unqualified condemnation of Scripture; yet in the last half-century it has taken new interest and dignity to itself under the modern title of "Psychical Research." With boldest assumption it claims to be the only safe exponent of truth, and to be working in the interests of science; changing science being accepted as more trustworthy than revelation. It offers as final evidence for its assumptions, what are represented to be the statements of deceased people.

Less is made of the Scriptures in this system: yet here, as might be expected, there is violent opposition to the doctrine of Regeneration.

It cannot possibly be denied that there is an intelligent response to the human appeal from the Unseen; and messages are being received and mysterious acts are being performed with increasing frequency. It cannot, however, be proven that this response is from the spirit of the person named, for a lying spirit could easily know enough of any person's life to represent him in every detail. That the whole system could be of Satan is evident, and since it denies man's only hope of redemption, it is no part of the real truth of God. It, too, bears all the marks of the workings of Satan.

Another system of thought called "New," but which is as old as human philosophy, appropriates every phase of metaphysical belief. The central idea of the "New Thought" is the complete development of man,—body, soul, and spirit. Every possible human power is utilized; there is recognition of the Creator; the Word of God is appropriated in convenient texts; and Christ is claimed by its followers to be the complete example and embodiment of all their ideals. Newly stated theories of psychology are included in this system, and the whole teaching stands as the embodiment of all the ideals of the one who first suggested to humanity that they, by their own efforts, become as God. The system wholly denies Scriptural regeneration, both as to its necessity and as a fact; and is a veritable worship of self, as predicted for the last days (II Tim. 3:2). It substitutes the development of the will as a power for victory in the life, in place of the God-provided victory over sin by the Spirit. Its followers seem to be utterly blind to the plainest truths of the Scriptures, and are marvelling at what they suppose to be a discovery; when, perchance, they are able to comprehend some secondary truth of the Word of God. This system, like "Christian Science," numbers its followers by the hundreds of thousands. They support many periodicals, and their teachings are read and accepted throughout the world.

In all these doctrines there is included much of the precious truth of God, but this is employed only as a bait to cover the relentless hook of Satan, by which he seeks to draw human souls away from God and into perdition. Not one positive word is said of the future state of man, or of his fitness to meet his God, and any belief in immortality is borrowed from the revelation of God; for the systems themselves are given over to distracting and diverting man from the thought of his need of a Divinely wrought preparation for eternity. It is commonly stated by the followers of these systems that it is of little importance what one believes, for it is the life that counts. Thus the great and necessary fact that any true character as well as any eternal blessedness depends upon what one believes, rather than on the life, is discredited.

These systems are mentioned only as examples of the almost innumerable doctrines that are sweeping the world to-day. They often reappear under new and misleading titles. The truth they acknowledge, and many forces they employ, are God's gracious provision for His saints; yet when these truths and forces are used alone, where the real purpose of God is skillfully omitted, they become only the hypocrisy that covers and garnishes a lie.

Again, many are deluded by the emphasis upon the mere outward forms of the visible Church. When these forms are analyzed, they appear to represent a church ministered to by a recognized ordained minister who depends upon his own personality for his power; and who preaches ethics and morality drawn from Scripture texts and other ethical writings. Prayers are offered, imploring the Almighty to aid humanity in its attempts to commend itself to Him by a more or less faithful practice of religion. The pleasures of music as an art are provided at fabulous cost, in place of the praise that is inspired by the Spirit of God. Social gatherings are held, to take the place of the unity of the Spirit and the love of the brethren. Humanitarian appeals for the betterment of the world are made, in place of the evangelical regeneration by the Cross; and not one reference to the real Gospel is made from one year to the next, unless it be in a covered denial. The sleeping congregations are seemingly satisfied with a mockery of the truth, and are content with a doctrine that proposes to educate souls into hell, and which encourages them to make a few efforts toward self-development while on their certain road to perdition. It is no longer good form in society to be without some church relations, yet the one and only true basis for salvation may never have been comprehended or accepted by a multitude of these members. Truly the god of this world is accomplishing his end, and his blinded followers are coming to be numbered with the faithful. The evil birds are flocking to the mustard tree, and the corrupting leaven is permeating the measures of meal.