CHURCH union is fast becoming a question of leading importance among the large denominations. Just now it appears to be the principal theme in the Presbyterian Church as related to the Episcopalian, particularly in the East. The question was fully opened nearly two years ago, by the House of Bishops of the Protestant Episcopal Church in the United States, in general convention assembled. These bishops proposed four terms which they set forth as “essential to the restoration of unity among the divided branches of Christendom.” These are, the Holy Scriptures, the Nicene creed, the two Sacraments, and the Historic Episcopate. As between the Episcopalians and the Presbyterians, the “Historic Episcopate” is the only one of the four “terms” upon which any question is raised; and the Presbyterian writers are making strong efforts to reach any accommodation upon this point.SITI July 13, 1888, page 423.1

Professor Briggs, of Union Theological Seminary, proposes that the office of moderator of each presbytery shall be made permanent, and then as “such a moderator would have the duties of a diocesan bishop, why not give him the historic name”? Then and thus the “Historic Episcopate” would be established in the Presbyterian Church, and nothing would remain to hinder the organic unity of the two churches—provided the Episcopalians shall not insist upon reordaining all the Presbyterian preachers, moderator-bishops, and all, according to the “Apostolic Succession.” But the Presbyterians propose that the Episcopalians shall waive the Apostolic Succession part of the program and recognize the validity, if not the regularity, of the Presbyterian ordinations up to the time of the union. And as now, according to “the Presbyterian polity,” a minister is ordained by the laying on of the hands of the moderator and the presbyters, and according to “the Episcopalian polity” he is ordained by the laying on of the hands of the bishop and presbyters, when the moderator shall have been made a permanent officer and given the “historic name” of bishop, the ordinations in both bodies will be alike, the great work will be accomplished, and the two churches will be one!SITI July 13, 1888, page 423.2

Rev. Charles W. Shields, D.D., of Princeton College, proposes that in the direction of this Episcopal-Presbyterian ordination, the ice shall be broken by the two bodies sending out jointly foreign missionaries, who shall be jointly ordained, either by a bishop and Episcopal presbyters who had formerly received Presbyterian ordination, or by a bishop and Presbyterian presbyters who had formerly received Episcopal ordination. Then “a missionary thus ordained would go forth with double authority into a wider field, for a fuller service, and everywhere represent a united church, at least to heathenism abroad if not to infidelity at home”! For let it be distinctly understood, and, says Dr. Shields, “let it be emphasized, that there is no thought of one communion absorbing another. Surely nobody is foolish enough to dream of any immediate fusion of Christian denominations.” It is not any real or vital unity that is wanted, nor that is intended. It is only a make-believe unity that they can pass off as genuine upon the heathen abroad or the unthinking at home, and which they can wield for selfishly ambitious ends in the establishment of despotic power after the image of the Papacy.SITI July 13, 1888, page 423.3

This is further shown in the fact that although the Episcopalian Church stands on the Apostolic Succession in the Historic Episcopate, yet both Dr. Briggs and Dr. Shields, on behalf of the Presbyterian Church, are willing to accept the Historic Episcopate, with the Apostolic Succession neither enjoined nor forbidden. That is to say, the Historic Episcopate is to be the bond of union, but it must be so expressed that to the Episcopalians it shall mean the Historic Episcopate with the Apostolic Succession, while to the Presbyterians it may mean the Historic Episcopate without the Apostolic Succession. In other words, the bond of union is to be the Historic Episcopate, but it must be so expressed that to each denomination it shall mean just what that denomination wants it to mean.SITI July 13, 1888, page 423.4

This is clearly proved by Doctor Shield’s argument. He says that “it would only be hurtful [for the Episcopalians] to enjoin a doctrine of Apostolic Succession,” because that would not only “assail the liberal and evangelical portion” of her own communion, but would “repel the Evangelical Lutheran Church, that bulwark of the Reformation;” “would repel the Presbyterian Church, that backbone of American orthodoxy;” “would repel the Methodist Episcopal Church, that pioneer of American Christianity;” “in a word, would repel nine-tenths of our ecclesiastical Protestantism, and be left with a mere nominal Catholicity.” On the other hand he says, “It would be as hurtful if not more hurtful [for the Presbyterians or others] to forbid a doctrine of Apostolic Succession,” because then—SITI July 13, 1888, page 423.5

“You would exclude the Roman Catholic Church, the mother of us all, the church of scholars and saints, such as Augustine and Aquinas, and Bernard and Fenelon; the church of all races, ranks, and classes, which already gives signs of becoming American as well as Roman, and the only church fitted, by its hold upon the working masses, to grapple with that labor problem before which our Protestant Christianity stands baffled to-day. You would exclude also the Protestant Episcopal Church, the beautiful daughter of a beautiful mother, claiming a lineage of apostles, saints, and martyrs; the church which still hails from the home of our Anglo-Saxon Christianity, from altars at which Knox and Bucer ministered, from cloisters in which our Westminster Standards were born, and from colleges out of which came our Whitfield and Wesley with tongues of flame; the church which daily offers in its liturgy Lutheran, Reformed, and Presbyterian prayers, and the one church which now seeks to win back the wrangling sisterhood of churches home again. In a word, you would exclude five-sixths of Christendom, and be left with a mere sectarian Protestantism.”SITI July 13, 1888, page 423.6

Therefore the case stand just thus: The Apostolic Succession is essential to the Historic Episcopate, and the Historic Episcopate is essential to the reunion of Christendom. But as to enjoin a doctrine of Apostolic Succession would repel nine-tenths of ecclesiastical Protestantism, and as to forbid such a doctrine would repel five-sixths of Christendom—composed of “the mother of us all” and “the beautiful daughter of a beautiful mother”—it is essential to the cause of church unity, and will “greatly help that cause and harm no one to leave the whole question open;” because the “the Catholic Episcopalian could still find in it what he finds in it now,” and “the Catholic Presbyterian could again find in it what he found in it once,” and only what he wants to find in it now. And thus the unit of the church will be absolutely assured; and the firm reunion of Christendom will be accomplished.SITI July 13, 1888, page 423.7

No one who has studied the history of the fourth century in the framing of the Papacy, can read the discussion of this scheme of church unity, and fail to see the perfect likeness of this to that. There the worldly-minded bishops, ambitious of political power, palmed off upon Constantine just such a hocus-pocus unity, and argued to him that the support of this united Christendom was the surest safeguard of the imperial power in the fearfully disturbed condition of the times. But when Constantine discovered the fraud and found that the pretended unity was a hoax, he was fully equal to the occasion, and determined that the pretended unity should be a fact. He therefore convened the Council of Nice, established the national creed, compelled its unanimous subscription, and enforced its provisions, under imperial penalties. And the whole violent history of the two following centuries is but a dismal and bloody record of the contentions of the rival denominations in the “united Christendom.”SITI July 13, 1888, page 423.8

Just so it will be here: the churches will form a union that has not in it a single element of true unity, but is wholly to be used in controlling the civil power in the interests of the church. And when they, as a “united” body, shall have secured the recognition and support of the civil power, then there will be as many divisions as there are denominations, and it will be again as it was before. Those who preside over the churches will endeavor to anticipate each other in the hope of influencing the administration in favor of their own tenets; and the heads of each party will assiduously pay their court to the administration, with a view of obtaining, not only protection for themselves, but also power against their opponents. See “Socrates,” book 3, chapters 24, and 25.SITI July 13, 1888, page 423.9

Against a union of the churches we would have not a word to say, but would only rejoice in it, if it were a genuine union, a union formed by a real, abiding love for the word of God. But when it is only a patched-up, compromising, hypocritical union, as is now proposed and is fast becoming popular among the American churches, such a union is only fraught with danger to every principle of liberty, civil or religious. The sole purpose of it is to control the civil power; and as was declared by the United States Senate in 1829, “Extensive religious combinations to effect a political object are always dangerous.” In view of this principle, and in the light of the history of the fourth century and the Papacy, the so-called reunion of American Christendom is worthy the careful consideration of every American citizen, and every lover of truth and equity.SITI July 13, 1888, page 424.1

“The Church the House of God” The Signs of the Times 14, 27, p. 424.

IN one of the views which the Scripture gives of the Church of Christ it is called “the house of God.” Said Paul to Timothy: “These things write I unto thee, hoping to come unto thee shortly; but if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.” 1 Timothy 3:14, 15. And again, in the letter to the Hebrews, we read: “And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; but Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.” Hebrews 3:5, 6. Peter also adopts the same figure, and, speaking of the Lord, says, “To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house.” 1 Peter 5:4, 5. [sic.]SITI July 13, 1888, page 424.1

Christ is the “living Stone,” and they who believe on him become “lively” stones because they live by him who is life; for it is written: “Behold, I lay in Sion a chief corner-stone, elect, previous; and he that believeth on him shall not be confounded.” These persons therefore who by believing on the living Stone become lively, or living, stones, are built up a spiritual house, and this house is the church of the living God. Paul further speaks of it as God’s building. Speaking of himself and Apollos as ministers by whom the brethren had believed on Christ, he says: “For we are laborers together with God: ye are god’s husbandry, ye are God’s building.” 1 Corinthians 3:9. That is to say, By their labors in preaching the gospel of Christ, these brethren had been brought to believe on Christ, the living Stone, and, by believing on him, had become imbued with life from him, and had thus become in the figure living stones. These then built up that spiritual house, became God’s building. Now Paul carries the thought further: “According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ.” 1 Corinthians 3:10, 11.SITI July 13, 1888, page 424.2

Christ is the foundation and chief corner-stone, the very foundation of the foundation, and in the letter to the Ephesians, Paul carries the thought yet further and completes this conception of the church as the house or building of God. Of Christ he says: “For through him we both have access by one Spirit unto the Father. Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord; in whom ye also are builded together for an habitation of God through the Spirit.” Ephesians 2:18-22.SITI July 13, 1888, page 424.3

Here, then, is the Lord’s view of the church as the house or building of God: Christ, and the apostles and prophets are the foundation, and the membership at large is the superstructure. But Christ himself is the chief corner-stone, the foundation of the whole structure, the foundation of the foundation itself. Because it is only in Christ that either the apostles or prophets were ever what they were, or that any member is what he is. Christ is the living Stone, to whom the apostles and prophets and all others must come that they might be made lively stones, fit for the building of God. In Jesus Christ, and upon Jesus Christ, the church of Christ, the church of the living God, is built. And the purpose of this building is “for an habitation [a dwelling place] of God through the Spirit.” “Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you,” and “if any man have not the Spirit of Christ, he is none of his.” Romans 8:9. And said Jesus, “If a man love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him.” John 14:23. Thus it is, and of these “God hath said, I will dwell in them; and walk in them; and I will be their God, and they shall be my people.” 2 Corinthians 6:16. As he saith also in another place, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” 1 Corinthians 3:16. “For ye are the temple of the living God.” When these in whom the Spirit of God dwells are “fitly framed together,” and built upon the foundation of the apostles and prophets, and Jesus Christ, they grow unto an holy temple, in the Lord, and are “an habitation of God through the Spirit.” And that is the house of God, the church of the living God.SITI July 13, 1888, page 424.4

Peter said, as before quoted, “To whom coming as unto a living stone, ye also as lively stones are built up a spiritual house.” Now it is a characteristic of a living stone that it can be polished to such a height that it will reflect the image of the one looking upon it. Thus Christ is the living stone, to whom we come, and upon whom we look, and to whom we come, and upon whom we look, and as we look we see ourselves. And there “we all, with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” 2 Corinthians 3:18. And thus, being changed into the same image, we also become lively stones, reflecting in turn the image of Christ as he looks upon us; for then God, who commanded the light to shine out of darkness, shines into our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. 2 Corinthians 4:6. Then the church is indeed the light of the world, a city set on a hill which cannot be hid. It is written of the city of God, the New Jerusalem, that it has twelve foundations “garnished with all manner of precious stones.” The first foundation is jasper, clear as crystal; the second, a sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, a sardonyx; the sixth, a sardius; the seventh, a chrysolite; the eighth, a beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst; and are surmounted by a wall great and high, “and the building of the wall of it was of jasper; and the city was pure gold, like unto clear glass.” And the glory of God does lighten the city, and the Lamb is the light thereof; and her light is like unto a stone most precious, even like a jasper stone, clear as crystal. Revelation 21:10-23. Eye has never seen except in holy vision such a scene of glory and beauty as is here pictured of the city of the living God, and the home of the redeemed.SITI July 13, 1888, page 424.5

Now the New Jerusalem is not the church. It is not the house, the building, the habitation, the church, of God, referred to in the texts which we have quoted in this article. But from this description of the glorious city of God, we may gather from this image of the church as a house, a building, and an habitation of God, an idea of what the Lord desires that the glorious church of God shall be. Christ is a living stone, the chief corner-stone, most precious. He is the first, the chief foundation of the church. Upon him as part of the foundation also, rest the apostles and prophets, made from him lively stones. Then upon this foundation are built all the saints, as gold, silver, and precious stones. 1 Corinthians 3:12. Then the light of the knowledge of the glory of God as it shines in the face of Jesus Christ, shining through and reflected from all these, makes the church indeed the light of the world, giving to men the knowledge of the glory of God as he has revealed himself in Jesus Christ. Oh, that each one who professes to be a member of the church of Christ were really so! Oh, that everyone who is professedly joined to the church, were really joined to Christ! that each one were indeed a lively stone reflecting the precious image of the dear Redeemer, and thus conveying to them that are in darkness the light of the knowledge of the glory of God as it is manifested in Jesus Christ our Lord. Then indeed would the world believe that God did send Jesus Christ.SITI July 13, 1888, page 424.6

“The Third Angel’s Message. The Time of the Message” The Signs of the Times 14, 27, pp. 425, 426.

THE TIME OF THE MESSAGE

(Lesson 4. Sabbath, July 28.)

1. TO what date were we brought in the first two lessons?SITI July 13, 1888, page 425.1

2. To what date were we brought in our last lesson?SITI July 13, 1888, page 425.2

3. What prophetic period then closed?—The second woe, the sounding of the sixth trumpet.”SITI July 13, 1888, page 425.3

4. After that what was to come quickly?SITI July 13, 1888, page 425.4

“The second woe is past; and, behold, the third woe cometh quickly.” Revelation 11:14.SITI July 13, 1888, page 425.5

5. How many woes were there to be?SITI July 13, 1888, page 425.6

“And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!” Revelation 8:13.SITI July 13, 1888, page 425.7

6. With what are these three woes connected?SITI July 13, 1888, page 425.8

7. Then with what is the third woe connected?SITI July 13, 1888, page 425.9

8. Then when the third woe does begin, what begins at the same time with it?—The sounding of the seventh trumpet.SITI July 13, 1888, page 425.10

9. When the seventh angel sounded, what were heard?SITI July 13, 1888, page 426.1

“And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.” Revelation 11:15.SITI July 13, 1888, page 426.2

10. What other notable events are mentioned in connection with the seventh trumpet?SITI July 13, 1888, page 426.3

“And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.” Verses 18, 19.SITI July 13, 1888, page 426.4

11. What is meant by the wrath of God?SITI July 13, 1888, page 426.5

“And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.” Revelation 15:1.SITI July 13, 1888, page 426.6

12. When this time of the dead comes that they should be judged, what is also said to the living?SITI July 13, 1888, page 426.7

“And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come; and worship him that made heaven, and earth, and the sea, and the fountains of waters.” Revelation 14:6, 7.SITI July 13, 1888, page 426.8

13. When is it that reward is given to saints and prophets, and them that fear the name of the Lord?SITI July 13, 1888, page 426.9

“And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.” Revelation 22:12.SITI July 13, 1888, page 426.10

“For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.” Matthew 16:27.SITI July 13, 1888, page 426.11

14. When is it that there come these lightnings, and voices, and thunderings, and the earthquake, and great hail?SITI July 13, 1888, page 426.12

“And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.” “And every island fled away, and the mountains were not found. And there fell upon men a great hail out of heaven, every stone about the weight of a talent; and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.” Revelation 16:17, 18, 20, 21.SITI July 13, 1888, page 426.13

15. In what length of time, comparatively, was this woe—the seventh trumpet—to come, after the second woe was past?SITI July 13, 1888, page 426.14

“The second woe is past; and, behold, the third woe cometh quickly.” Revelation 11:14.SITI July 13, 1888, page 426.15

16. When did the second woe end?—August 11, 1840.SITI July 13, 1888, page 426.16

17. Yet what was to come before the seventh trumpet?SITI July 13, 1888, page 426.17

“And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: and he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth.” “And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven.” “But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.” Revelation 10:1, 2, 5, 7.SITI July 13, 1888, page 426.18

18. What is it especially that this angel says shall be done in the time of the seventh trumpet angel?SITI July 13, 1888, page 426.19

19. What time in his sounding is this to be done?—“In the days [the years] ... when he shall begin to sound.”SITI July 13, 1888, page 426.20

20. What is the mystery of God?SITI July 13, 1888, page 426.21

“Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith.” Romans 16:25, 26; Ephesians 3:3, 5-9; Galatians 1:12; Ephesians 6:18, 19.SITI July 13, 1888, page 426.22

21. What is the gospel?SITI July 13, 1888, page 426.23

“For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek.” Romans 1:16.SITI July 13, 1888, page 426.24

22. Then in effect what is said by the angel in Revelation 10:7?—That in the days of the voice of the seventh angel, when he shall begin to sound, the power of God for the salvation of sinners will cease to be exercised.SITI July 13, 1888, page 426.25

23. As all these things are to follow in quick succession when the seventh angel sounds, is it not, therefore, of immense importance to the world to know when the seventh trumpet angel begins to sound?SITI July 13, 1888, page 426.26

NOTES

SAID the angel, “In the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.” Revelation 10:7. This refers to the last of the seven trumpet angels, and the third woe, and, as shown last week, was to come “quickly” after the ending of the sixth trumpet, and the second woe. Revelation 11:14. These being prophetic days—each day for a year—the expression means, In the years of the voice of the seventh angel, when he shall begin to sound. The seventh trumpet, the third woe, covers all the woe that will ever be on this earth from the time when this trumpet begins to sound. But the mystery of God is to be finished in the years when it begins—not at the latter part, nor at the end, but in the beginning. Whenever, therefore, the seventh angel begins to sound, the finishing of the mystery of God is close at hand.SITI July 13, 1888, page 426.27

BUT what is the mystery of God? The mystery of God is the gospel. Proof: In Ephesians 3:3 Paul says, “By revelation he made known unto me the mystery.” And in Galatians 1:11, 12 he says, “The gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.” Here we have the statement that the gospel was given him by revelation, and also that by revelation there was made known to him “the mystery, which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel.... Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now ... might be known by the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord.” “That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God.” “For in him dwelleth all the fullness of the Godhead bodily.” Ephesians 3:3-11, 17-19; Colossians 2:2.SITI July 13, 1888, page 426.28

FROM these texts it is evident that the eternal purpose of God, which he purposed in Christ for us; that the unsearchable riches of Christ, which are brought to the children of men; that the immeasurable love of Christ and of God, for man; that the love of Christ and of God, which passeth knowledge, is the mystery of God. But this is nothing else than the gospel. The preaching of the gospel is only the effort of God to reveal this mystery, and to bring its depths to the comprehension of men.SITI July 13, 1888, page 426.29

AGAIN: in Ephesians 6:19, Paul calls preaching the making known of the mystery of the gospel, saying: “Praying ... for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, for which I am an ambassador in bonds.” To the Colossians likewise he said: “Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds.” Colossians 4:3. And to the Romans: “Now unto him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith.” Romans 16:25, 26. There can be no question that the mystery of God is the gospel of God, that the mystery of Christ is the gospel of Christ; for it is called the “gospel of God” as well as the “gospel of Christ” (1 Peter 4:17; 1 Thessalonians 2:2, 9; 1 Timothy 1:11), and properly enough so, for Christ is “God with us” (Matthew 1:23), and “God was in Christ, reconciling the world unto himself.” 2 Corinthians 5:12.SITI July 13, 1888, page 426.30

THE mystery of God being the gospel, when the angel said that the mystery of God should be finished, it was but saying, according to these scriptures, that the gospel should be finished. Paul said that the gospel “is the power of God unto salvation;” therefore to say that the mystery of God—the gospel—should be finished, is but to say that the power of God for the salvation of men will cease to be exercised. So then, according to the explanation given in these scriptures, the angel of Revelation 10:7 says, In the days—the years—of the voice of the seventh angel, when he shall begin to sound, the gospel should be finished, the power of God for the salvation of men shall cease to be exercised; and the work of God in Christ in those who truly believe in him, will be completed unto the measure of the fullness of the stature of Christ, as he hath declared to his servants the prophets. J.SITI July 13, 1888, page 426.31

July 6, 1888

July 20, 1888