THE times in which we live are characterized on the surface by great activity. Many are running to and fro, and knowledge is being increased. This is particularly true of knowledge concerning the properties of matter and the more subtle of the energies of Nature. In these directions man's knowledge has been greatly extended; and this newly acquired knowledge has served to stimulate activity, since man has learned that such knowledge may be turned to account in various ways which add to the comfort or minister to the pride and glory of mankind.

      This newly acquired-knowledge is being applied mainly to the multiplication of facilities for intercommunication. That which, more than any other feature, distinguishes the social life of this generation from that of past generations, is the extraordinary development of appliances for the easy and rapid transportation of men, merchandise, and messages, [27] from one part of the earth to another. The prophecy of Daniel,--"many shall run to and fro"--is having an astonishing fulfilment in the present day. The wireless telegraph and the flying-machine have at last made the air a medium of communication; and beyond this there is nothing in this direction for human daring to undertake. It is important to note that the prophet Daniel gave the above-quoted picture of human development as a characteristic of the "time of the end" (Dan. xii. 4).

      Prodigious energies have been developed in recent years from natural sources, and have been brought to a certain extent under man's control, to do his bidding. Nor is there as yet any sign of a slackening of the rate of the progress of this development. On the contrary, the achievements of each decade seem to stimulate the leaders of the world's progress to still greater exertions.

      The movement thus far has been characterized by rapid acceleration, until the state of society in its chief commercial centres has become one of feverish activity. Where it will end, is a question which those who are engaged (voluntarily or otherwise) in the industrial movement have little time to consider, and which perhaps could not be answered to their satisfaction. This, however, is the question to which the writer proposes to seek an answer. Even though we may not find a sure answer, we may at least consider the tendencies and direction of this great activity of our day; for while there is not in all cases a clear and [28] definite aim in the minds of its leaders, the era of industrial activity has nevertheless developed pronounced and conspicuous characteristics, whereof even the casual observer cannot fail to take note.

      Have these pronounced characteristics of present-day activity any special significance? Do they bear any special message to us? The voices of the twentieth century of the Christian era are many and discordant; but do they sound any definite warning? If we cry to the watchmen upon the walls of the city which men have builded, "What of the night?" will they be able to discern anything of special import among the crowd of coming events which are rushing toward us? If the ages have indeed been framed by the word of God (Heb. xi. 3) upon a definite plan analogous to the design observable in the visible universe, are we approaching one of those crises which mark the closing up of the affairs of one age and the inauguration of another?

      Such questions are common, and are becoming more so. Whatever one 's theory may be as to the nature and source of the principle of this social restlessness, there are large and increasing numbers of observant people who realize that energies have been aroused which are fast developing beyond the control of existing moral and governmental restraints. This, of course, betokens social disruption of some sort; and as is inevitable when the restrained energies are gaining in force, the postponement of the crisis, as would be effected by strengthening the existing restraints, does [29] but tend to increase the violence of the disruption when it at last takes place.

      These pages are written for those who have the inclination to go aside for a little season from the rush of these "difficult times," with the special object of casting a contemplative eye upon the conspicuous movements now in progress, and of noting the direction and rate of their advance.

      There is an available light, with the aid of which this situation may be profitably studied. That light is the word of prophecy made more sure, whereunto (we are told) we do well if we take heed, as unto a light that shineth in a dark place, until the day dawn and the Day Star arise (2 Pet. i. 19). Of this light we will endeavour to avail ourselves, humbly seeking, in its use, the guidance of the Holy Spirit, Who alone can instruct us therein.

      An important part of the ministry of the Holy Spirit, as announced by the Lord Jesus before His death, was to be the revealing of coming events. "He will show you things to come" (John xvi. 13). In fulfilment of this promise, we find in the New Testament Scriptures many predictions of events that are to occur on the earth. Among these predictions are a number of very clear statements of events that are to [30] happen, and conditions that are to develop, at the period of the culmination of the present age and the beginning of that which is to follow.

      Very conspicuous among these coming things, whereof the Spirit of God speaks in the Scriptures, are a coming System or Organization, and a coming Man who is to be the directing head of that system. In pursuing the object of the present study, it is needful to ascertain at the outset what has been written for our admonition about these coming things. But while we should give the most earnest heed to what the Spirit has revealed on these important subjects, lest we miss the very purpose for which they have been written, we should above all things remember that believers are not taught to look for a system to rise out of the, earth, but to look for the Saviour to come out of heaven (Phil. iii. 20). The grace of God which brought salvation to them, teaches them (believers) how they should live while "looking for that blessed Hope" (Titus ii. 13). They have turned to God from idols, not to wait for "that man of sin the son of perdition" (2 Thess. ii. 3), but "to serve the living and true God, and to wait for His Son from Heaven, Whom He raised from the dead, even Jesus, which delivered us from the wrath to come" (1 Thess. i. 9, 10). The Son of God is to come to earth again; and the wrath of God is also to come. We look for the former, not for the latter; and if we see the storm-clouds of the wrath to come gathering on the horizon, [31] it is not that we may be occupied with them, but that we may be the more intent in looking for Him.

      Furthermore, the teaching of the prophetic word appears to be that these last prodigies, in which all the restless energies of man are to have their consummation, will not occur until the Church, the body of Christ, shall have been caught away from the earth to the Lord in the air, in fulfilment of 1 Thess. iv. 15-17. Not until this great and now imminent event shall have taken place (at least, such is the writer's understanding of prophecy) will that "lawless one" come into public view, whose wonderful career is to be abruptly cut off by the coming of the Lord with His saints, whom He has previously taken out of the world. Then will He consume that lawless one, the son of perdition, with the breath of His mouth, and destroy him with the outshining ("epiphany") of His presence (2 Thess. ii. 8).

      If, therefore, we are able, at the present moment, to see clear indications that the formation of the last great human System and the advent of the wonderful genius, the "superman" who is to be its masterful leader, are close at hand, this should have the effect of arousing us to a state of keen watchfulness for our Lord's coming; and of stimulating us to extraordinary diligence in redeeming the little time that remains for preaching the gospel of the grace of God. If we may see even now the approach of the wrath to come, then we may assuredly know thereby that the coming of [32] the Lord draweth near. He must come first, since He is to deliver us from the wrath to come.

      The subject about to be presented for our consideration may be fittingly introduced by reference to those Scriptures which speak of a coming man, who shall be the embodiment of all those qualities that capture human admiration, and who will attain to the very pinnacle of human greatness.

      John v. 43: "If another shall come in his own name, him ye will receive." This was spoken by the Lord Jesus to the Jews, who would not receive Him. "He came to His own, and His own (people) received Him not" (John i. 11). Having rejected their true Messiah, the Jews will accept in His stead an impostor. Hence the latter is given the designation, amongst others, of the "Antichrist," signifying one who is accepted as, or instead of, Christ. Obviously the man who can so impose upon the Jews must have abilities of a very remarkable and admirable sort.

      1 John ii. 18: "Ye have heard that Antichrist shall come." There have been many antichrists, as this passage tells us; that is to say, many who have aimed at the religious and commercial ascendency over men which the Antichrist shall actually exercise. These, however, are but miniatures of that great personage who will be occupying the place of supremacy over human enterprise at the time of the Lord's visible return to the earth. [33]

      John xiv. 30: "The prince (ruler) of this world cometh." Whatever may be the immediate application of this statement of the Lord Jesus, we know that Satan, the prince of this existing world-system, is coming to it at the end of the age in a special sense; for he is to be "cast out into the earth," and woe is pronounced upon the earth-dwellers because the Devil is come down unto them having great wrath, because he knoweth that he hath but a short time (Rev. xii. 9, 12). Furthermore, the coming of that Lawless One is to be "after the ENERGIZING OF SATAN, with all power and signs, and wonders of falsehood" (2 Thess. ii. 9). He will be endowed with supernatural power and intelligence.

      Dan. ix. 27 (R. V.): "And upon the wing of abominations shall come ONE THAT MAKETH DESOLATE." The Lord Jesus refers to this personage in the prophecy recorded in Matt. xxiv., designating him (ver. 15) as "the abomination of desolation spoken of by Daniel the prophet." The culmination of idolatries or abominations, that is to say, of all forms of false worship, will occur in the worship of a man who is to occupy the sanctuary of the restored temple. We shall speak hereafter of the idolatries of the present day; for there never was a more idolatrous time than the present, and it is upon the wing of these idolatries (called in Scripture "abominations") that the Desolator is to come.

      The well-known passage 2 Thess. ii. 3-10, gives us an intensely vivid description of the supernatural [34] manifestations which will attend the advent of this "Man of Sin," or "Lawless One," as he is there called. The sin of Man has its final outcome and fruition in the Man of sin. This is to be the sum and consummation of all the centuries of human development and culture; and his coming is to be marked and rendered illustrious by the working of Satan in all mighty work and wonders of falsehood, and in every deceit of unrighteousness in them that perish.

      Such an appeal to the admiration of men, who are even now being well schooled in hero-worship, will be irresistible to all "whose names are not written in the Lamb's book of Life" (Rev. xiii. 8).

      But the fullest description we have of the advent of this wonderful personage is found in Rev. xiii. 11-18, that being the passage which describes the second of the two wild beasts, the one which the apostle John saw coming up out of the earth. This portion of Scripture claims our very careful attention, and will amply repay it.

      "I saw another wild-beast ascending OUT OF THE EARTH."

      Unbelieving men are confidently looking for deliverance to come up "out of t he earth"; that is to say, they expect it to arise out of the development of the present order of things; whereas believers are taught to look for their deliverance to come out of heaven.

      Revelation xiii. contains the record of a vision of [35] two wild-beasts which come successively into view, and it is needful to distinguish between them.

      Chapter xii. tells how the Dragon, who is that old serpent, the Devil, enraged by the escape of the woman who gave birth to the manchild, goes to make war upon the remnant of her seed, who keep the commandments of God and hold the testimony of Jesus. The Dragon proceeds to call up out of the sea an agent to be used in the execution of his design; and accordingly he takes his stand upon the sand of the sea (Rev. xii. 17, xiii. 1, R. V.).¹ Then John sees arising out of the sea a ten-horned beast. This first of the two beasts is easily identified with the fourth beast which Daniel foresaw arising out of the sea (Dan. vii. 1-8), and of which the angel, in expounding the vision to Daniel, said, "The fourth beast shall be the fourth Kingdom upon the earth." This first beast, therefore, represents a great political power, or world-ruling empire, composed of a federation of ten Kingdoms; and to it Satan shall give his power, and his throne, and great authority.

      Daniel's prophecy speaks of the chief or head of this world-power, and tells us that what specially characterizes him is that he "shall speak words against the Most High" (Dan. vii. 25). This great political leader or ruler is not specifically mentioned in Revelation, but his existence and leading characteristic are there implied in what is said of the beast, [36] "And there was given unto him a mouth speaking great things and blasphemies. . . . And he opened his mouth in blasphemy against God" (vers. 5, 6).

      The dominion of this ungodly political power is to be universal, for there is to be given to it "power over all kindreds and tongues and nations" (ver. 7).

      Then (Rev. xiii. 11) the apostle beheld another beast coming up, not out of the sea, but out of the earth or land, which is generally taken as signifying a settled and ordered condition of society, as distinguished from a confused and unsettled condition of the nations, as signified by the sea (Rev. xvii. 15).

      This second beast is not a political or other system, but a man. Later on, he is given the title "The False Prophet," which is in evident contrast to Christ's title as the True Prophet. Rev. xix. 20, clearly identifies the false prophet with the second beast of chapter xiii. Moreover, what is said of him in chapter xiii. shows that the beast represents a man.

      The description of this beast is striking, and should receive careful attention.

      1. "He had two horns like a lamb, and he spake as a dragon." In these words we have a summary statement of his external appearance and of his real internal character.

      In appearance and manner, that is to say, in all that meets the eye, he is "like a lamb." His seeming guilelessness will invite and win confidence from all. His motives will be apparently pure, disinterested, and above suspicion. He will be a born leader of men, [37] a great reformer, whose mission will be to elevate humanity, to remove injustices and inequalities, and to establish ideal social conditions.

      This is, of course, Satan's counterfeit of the true Lamb seen by John in the next recorded vision (chap. xiv. 1).

      So much for the external appearance of the coming man. But speech comes from within, and his true character is indicated by his speech, which is "as a dragon." Externally lamb-like, internally dragon-like, no more fearful combination could be imagined. It is a marvellous description, far beyond human ability to furnish, that is given to us in these few quiet words. Whether consciously to himself or not, this man will be but the tool of the great Dragon, serving his deep, cunning, and malignant purposes, and all the better because they are veiled behind an appearance and manner which inspire unquestioning confidence.

      2. Then there is a reference to the great miracles which this superman is to perform. "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 the power to do."

      This corresponds closely with the words of the prophecy of the Lord Jesus, Who foretold that, at the period of the great tribulation, there should arise "false Christs and false prophets, and shall show great signs and wonders; insomuch that, if possible, they [38] shall deceive the very elect" (Matt. xxiv. 24). And He adds, "Behold, I have told you before."

      Likewise, in full agreement with this is the statement of 2 Thess. ii. 9, 10: "Whose coming is after the working of Satan with all power, and signs and lying wonders, and with all deceivableness of unrighteousness."

      Each of these passages speaks of extraordinary signs and wonders, which will have the effect of deceiving practically the whole world.

      3. This coming magnate is to be supported by the political power of the day, and is also to be supernaturally endowed by Satan. This is shown by the above-quoted passage from 2 Thess. ii. It also appears from Rev. xiii. 12. "And he exerciseth all the power (or authority) of the first beast before him."

      4. This potentate will exercise supreme control over the religious worship of the time; for he "causeth the earth and them that dwell therein to worship the first beast," and "that as many as would not worship the image of the beast should be killed."

      It will seem strange to some, and even unbelievable, that the present tendencies to extreme religious tolerance and liberality should culminate in a condition of such absolute intolerance. But thus it is that extremes often meet; and the foregoing prediction will not seem so incredible to those who have watched the rapid rise of Socialism. The first beast is the State, the supreme political authority,--and the religion of Socialism is the worship of Humanity, whose [39] authority according to that system is to be vested absolutely in the State. This will be unfolded as we proceed with our inquiry.

      5. This great personage will also exercise complete control over all industrial operations; for "he causes 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."

      The general purport of this is plain enough, although we must await the progress of events for comprehension of the details of the system here indicated. This important passage of Scripture puts clearly before us the prediction of a world-wide consolidation, syndicate, or merger, a mammoth monopoly, a titanic "trust," which shall absolutely control the marketing of all commodities; insomuch that no one will be able to engage in any commercial operation whatever, except under the sanction of the trade-mark of the beast.

      Such a state of things would have seemed the wildest kind of an improbability a century ago; but to-day the ordinary observer is able to discern, without any aid from prophecy, indications of the speedy arrival of this gigantic business organization, the "Trust of Trusts."

      6. The description of the vision closes with a verse upon which much ingenuity has been expended, and to little purpose. "Here is wisdom. Let him that hath understanding count the Number of the beast; [40] for it is the number of a man; and his number is six hundred, three score, and six."

      Undoubtedly much will depend upon the "understanding" of this verse by those who shall be on the earth at the time of the occurrence of these great events; and the passage seems to contain the assurance that those who fear God will be able to count correctly the number of the beast. But for our present purpose it suffices to get an outline of the meaning. The explanation contained in the verse itself is that the number "is the number of Man"--man's number. In the light of current even this is quite intelligible, within limits. "And his number is 666." Man's number is 6, the number of weakness and incompleteness, since it just "comes short" of the perfect number.

      7. Man's two main characteristics as stated in Romans iii. 23, are that he has "sinned and comes short." Man was created on the sixth day, and is thus from the beginning associated with that number. His work, moreover, is to be done in six days.

      But here we have man's number thrice repeated. There is in this a suggestion of the fulness of development of humanity, and of human institutions,--the ripening, in the last great system over which the superman will preside, of all the schemes and efforts and inventive genius of mankind. It is the finality of "progress," the consummation of "civilization," that is to say of man's career of self-will following upon his departure from God at the instigation of the devil. [41] It is the sum total, the three dimensions, the length, breadth, and thickness of human achievements; and in every direction the count is six. It is man's number carried to its highest coefficient.

      And here the vision breaks off, showing that this is the ultimate condition of that state of things which constitutes the subject-matter of the vision.

      Gathering together the main features of this remarkable vision, we find that it pictures to us the outcome of the era of industrial activity, to wit, a mighty and world-wide monopoly or consolidation, embracing in its scope both the religious and the secular affairs of all mankind.

      It is this strange blend of things religious and secular, the combination of church and business, which marks this system as something unique and extraordinary. That there should be eventually a great business combination, a single huge "Trust," has been foreseen since early in the current era of consolidations. And that this idea of "consolidation" should, along with other "business methods" (which are so "highly esteemed among men"), find its way into the ecclesiastical shells of what were once Christ's witnesses to the world, might also have been foreseen. Certainly this principle of consolidation is already operating potently in the religious sphere. This is apparent in many quarters; and men are everywhere dreaming a dream inspired by the world's activities, to wit, the dream of a great ecclesiastical federation, [42] based upon principles so accommodating that "all who dwell upon the earth" can find a congenial place there. Only those "that dwell in heaven" would find themselves out of place in it.

      But what man would ever have dared to predict that the business federation and the ecclesiastical federation would coalesce into one system, and that the outcome of these intense religious and industrial activities would be a gigantic churchified Trust?

      Yet such is the picture clearly outlined upon the sacred page of inspiration; and those who have understanding of the oracles of God, and also, like the men of Issachar, have a knowledge of the times, may plainly see, amid all the confusion of current events, the outline of this ecclesiastical monstrosity coming into view, and gradually taking definite shape.

      And one thing more the prophecy clearly and pointedly indicates, namely, that the central principle of this system is to be the supremacy of Man--man exalted to the place of God, enthroned upon the pinnacle of his own achievements, and saying, exultingly, "What hath Man wrought!" Count the number, for it is the number of MAN.

      Such, in general at least, will be the nature of the coming man, the last and greatest of the magnates, and of the religio-commercial syndicate over which he shall preside. That these coming things are to arrive along the direct line of any one of the movements [43] of the day is unlikely. These movements are severally undergoing great change of form. Some may disintegrate and disappear altogether; some may collide with and be shattered by opposing forces; and still others may coalesce; so that it cannot be said that this or the other movement will finally prevail. The precise manner, however, in which the result is to be reached is a mere matter of detail. The important things to be noted are (1): that the essential features and principles of the last great system, which is to be the outcome of human achievement, are clearly described in the Word of God; and (2), that even a casual scrutiny of the mighty movements of to-day reveals that the very features and principles described in Scripture are the dominating ideals of modern thought. However much change may occur in the forms and names of the movements now in progress, the prominent ideals and features which they possess in common will undoubtedly persist, and will assume ever more and more definite shapes; and these will constitute the basic principles of the new social order which is to supplant that which is now breaking up before our eyes.

      It is, therefore, of the very highest importance that attention be called to the presence, in the great movements of modern thought and action, of those peculiar features which, according to the sure word of prophecy, should characterize the culminating system of the era of industrialism. [44]

      Having now in mind these prophetic outlines, which present to our view the chief distinguishing marks of the coming Man and of the religio-commercial system of which he will be the directing head, we are in a position to inquire whether at the present time there is transpiring in the world of men and affairs anything which, when examined in the light of Scripture, gives reason to suppose that the coming of these predicted things is close at hand.

      In seeking an answer to this question, we will first take a very general survey of the fields of human activity; and then proceed to scrutinize more closely the most conspicuous of the movements taking place therein. It will be expedient to proceed in this methodical way, for the reason that very few people, in these restless days, have either the leisure or the capacity for taking deliberate notice of, and paying close and sustained attention to, what is going on around them. When one for the first time tries to picture to himself the general state of our complicated social system, with its commercial, political, economic, religious, pleasure-supplying, and other aspects, the effect is likely to be mental bewilderment. The world appears to be an immense tangle of intricacies, a scene of wild confusion, disorderly, purposeless, futile. One needs, therefore, to get at the outset a general idea of the leading motives and purposes [45] which actuate society, in order thereby to identify such movements of thought and action as have apparently a definite character and direction, and which are attracting the attention and sympathies of considerable numbers of people.

      The first thing which impresses an observer of modern social conditions is the magnitude of the industrial forces that are everywhere at work. In former times the bulk of the world's work was performed by the energies of human beings and beasts of burden; but in our era men have learned how to control, and to harness to the chariot of industrial progress some of the great natural forces, such as the mighty energies stored away centuries ago in the vast coal-beds of the earth, and which are now being released and utilized in the forms of steam and electricity. In order to get the significance of this phase of human enterprise, one must pause to remember that the utilization of the so-called "forces of nature" is practically a new thing. It is distinctly a modern achievement. The rapidity and extent of the development of this remarkable phase of commercial activity may be inferred from the fact that whereas, in 1870, there were utilized in the manufactories of the United States about two million horse-power, that amount increased in the succeeding years to such an extent that, by the census of 1900, the figures are given as eleven million horse-power. This represents a gain in thirty years of 550 per cent. Already this [46] new factor in human affairs has wrought profound social changes; and the ultimate developments from this and other modern conditions are hastening on.

      For convenience in pursuing our inquiry, we may divide the entire sphere of human activities into two great sections or divisions; and these may be designated respectively (1) The Economic Field, and (2) The Spiritual or Religious Field.

      There are two sides to the nature of man, namely, his material side, and his spiritual side. Everything that is done or produced with a view to meeting the manifold material wants and desires of the modern man belongs to the Economic division of social activity.

      On the other hand, all that tends to minister to the spiritual side of man, or to respond in any way to the religious instincts or promptings of his nature, belongs to the Religious division or field of social activity.

      In each of these fields there are now in progress movements strong and swift, and which are sufficiently well defined as to their main features and purposes to admit of a satisfactory examination.

      It should be stated, in order to prevent any possible misunderstanding, that by "religion" the writer does not mean "Christianity." To speak of Christianity as a religion is to invite or suggest a comparison with the great religions of the world. There can be no such comparison. There is nothing but contrast between them. Christianity is not called a religion in the New [47] Testament. It is spoken of as "The Way." The world was full of religion before Christianity came into it in the Person of the incarnate Son of God; and it will be full of religion after Christianity has been taken out of it. The name "Christianity" may indeed, remain, as even now it is applied to systems whence every doctrine that is vital to Christianity has been discarded; but the substance will have disappeared utterly. "When the Son of Man cometh, shall He find the faith on the earth?" He will find much religion there; but His coming will end it.

      Notwithstanding the bewildering confusion presented by the surface of human affairs, it is safe to say that, in a general way, the great physical energies exerted or directed by human beings are employed at the present time mainly in the PRODUCTION AND DISTRIBUTION OF COMMODITIES; and that the individual aim of those so engaged is to procure, each for himself, the largest possible proportion of the commodities (or "wealth") produced by the aggregate social effort.

      Back of all this tremendous expenditure of energy, though many are quite unconscious of it, is the effort of collective humanity to better its condition, and to overcome the many and mysterious things that are adverse to its well-being, contentment, and happiness.

      In this Economic field should properly be included [48] all the governmental and political doings of mankind, since governments now exist for the main purpose of serving and protecting business interests. The criterion by which the merit of every political measure is tested is the effect it is likely to have on "business." Nothing is more sacred in this day than business, which is equivalent to saying that business is becoming a matter of religious concern.

      The controlling idea of the hour is that improvement to humanity is to come through increased material prosperity, and that money (or wealth) is the real power by means of which mankind is to be delivered out of all its troubles and miseries. This idea has become deeply seated in human consciousness, and along with it has come an abiding confidence in the inherent ability of man to accomplish eventually his own deliverance. There is a well-nigh universal notion pervading all human Society that everybody would be contented and happy, and that the evils which beset mankind would be eliminated, if all men were plentifully supplied with things.

      Thus it comes to pass that human energies are being more and more concentrated upon the multiplication, diversification, and distribution of manufactured articles; and thus it comes also that, in aid of this undertaking, human ingenuity has called into existence many and great machines, to which the forces of nature, so far as men have been able to master them, have been harnessed. [49]

      But at this point there arises a question of fundamental importance, namely, What is the location of the cause of human miseries? Is it in man's surroundings, or in man himself?

      The importance of this question is obvious, since a mistake in locating the cause of human miseries will foredoom to failure all measures, however energetic, that are taken with a view to removing them. Indeed, such misdirected efforts could only have the effect of making matters worse. In respect, therefore, to the permanent betterment of mankind, everything depends upon accurate knowledge of the source and location of the evils that beset humanity. The evils themselves are undeniable; but there are current among men two radically different explanations of their source. The Bible declares that the cause of the ills of humanity is in man himself, and that all the evils that beset him are the necessary results of corrupted human nature. But the firm belief of the natural man is that the source of those evils is in man's surroundings, and that if man's surroundings or "environment" be improved, man himself will automatically improve. According to this view of the matter, the ideal environment, if produced, will spontaneously produce the ideal humanity. All human schemes of betterment are based squarely upon this [50] theory; and if the latter be false, the end of all these great schemes is easily foretold.

      This view of the problem of humanity (and it is the prevailing view) may be thus stated: Man is the unfortunate victim of his evil environment. Hence he should devote his energies to the improvement of his environment, and, when that shall have been accomplished, the environment will, in turn, improve the man.

      Thus mankind is working with all its might upon the theory that, while man cannot improve his own nature, he can improve his environment; and that the improved environment, which man is undertaking to produce, will automatically do for him what he cannot do for himself. Thus it is assumed that man, who did not make himself, and cannot change his own nature, is nevertheless able to make gods (whether they be called "environment" or "Baal" is a mere detail), which shall have both the will and the power to do for him what he is powerless to do for himself.

      A further element of this popular doctrine is that the desired environment, which is to abolish the ills of humanity, is to be attained by the increase of wealth to such a point, and by its distribution in such just proportion, that everybody shall be raised and kept above the level of want and anxiety, and shall be insured the enjoyment of lifelong happiness and contentment. Thus in the last analysis of this doctrine it is found that money is to be the real agent of deliverance. [51]

      Stimulated by this faith in himself, and excited to a state of feverish activity by the marvellous achievements of "Science," man's inventive genius has brought into existence an amazing variety of products; and the natural forces, which he is now able in some degree to manage, permit the manufacture of these various products in practically unlimited quantities. Indeed, the note of warning, telling that the limit in this direction has been practically reached, comes with increasing frequency and insistence in the form of periods of "OVER-PRODUCTION." This is a very apt and significant expression, and is charged with solemn but unheeded warning. Its significance consists in the information it conveys, that production has already gone beyond the aggregate power of the community to consume what is produced, and yet the expected deliverance from evil is as remote as ever.

      Man takes to himself all credit f or this prodigious multiplication of products. He freely appropriates to his use what he is pleased to call the "materials and forces of nature," with no thought of Him Who endowed those materials and forces with their marvelous properties and powers. Indeed, a conspicuous feature of this delirium and intoxication of industrialism is the idea that "man" (as we are told) "is coming at last to the realization of his divinity." Mankind is "coming to feel that it does not need to be divine by proxy any longer."² [52]

      From every possible source man is borrowing, to aid his career of industrial development. "Science," which once concerned itself mainly with the discovery and classification of such information as could be obtained by diligent study of the accessible universe, has now become intensely "practical." Pure science is held in little estimation, and its rewards are scanty indeed. The designation "scientific man" is now applied less frequently to one who studies natural substances and operations than to the one who devises new processes and appliances. The kind of science that is in demand, and is eagerly sought after, is that which can be turned into money. It is "applied science" that is now held in high esteem; for that which does not contribute to the increase of wealth, or to the pleasure or comfort of the man of earth, receives slight consideration in this intensely practical age.

      Governments, moreover, are maintained and administered mainly for the promotion and protection of business interests. The problems of government at the present time are economic problems. They have to do with revenue, taxation, the regulation of industrial operations, transportation, freight-rates, corporate powers, tariffs, commercial treaties, labour questions, foreign markets, etc. The vast armaments, which are maintained at enormous cost by the several [53] "world-powers"--that loving "family of nations"--exist for the purpose of guarding and keeping open the sacred "channels of trade, and of protecting and enlarging the respective national "spheres of influence." The burden of these increasing armaments, and of the enormous national debts which they entail, together with the consequent increase of taxation, are the cause of protests which are uttered with more and more vigour by those upon whom those burdens press with the greatest severity. Every nation on earth is increasingly feeling this strain.

      Thus does the organized pursuit of wealth, whose supposed mission is to abolish the poverty and distress of the great mass of humanity, actually tend to augment those very ills; and thus, among the products of industrialism, those that are the most conspicuous are the agents of its own destruction. For these great armaments will one day be put to their intended use, and these thousands of tons of "high explosives" will some day explode with a great explosion.

      It is a strange thing indeed, and a forcible illustration of the futility of all human enterprises, that, in our existing scientific civilization, which has united widely separated communities in a complicated economic system whose existence depends on the maintainance of peace, the arts and engines of war have progressed farther than all other arts and industries. Manifestly, if peace is to come to earth through change in man's environment, instead of through change in man himself, it will never come. Even while man speaks most loudly of peace he prepares most actively for war. The very first use of the latest of man's achievements, the air-ship, is a military use. As an agent of destruction it will undoubtedly make a notable contribution to the perils of these "perilous times."³

      One other conspicuous mark of the era of industrialism has already been referred to incidentally, and will call for more extended consideration hereafter. We have in mind those industrial convulsions or "panics," marked by a sudden and mysterious arrest of the machinery of production, followed by a protracted period of "business depression." These phenomena, which recur with increasing frequency and violence, and which are a new thing (the earliest occurrence being less than a century ago), are apparently an inseparable incident of the existing economic system. The wise men who advocate and defend that system are utterly unable to offer any explanation, or any preventive, of their occurrence. These periods of business depressions, or "hard times" as they are expressively called, produce fear and anxiety among [55] all classes of society, and spread unspeakable misery, suffering, and destitution among the toiling masses. Owing to these and other incidents the pressure of business life has become so great, and the strain of its increasing complexities and surprises so enormous, that few men can long endure it.

      Here again is a conspicuous product of industrialism that menaces the present career of humanity, and that serves further to exhibit the great instability of the present social order, and which, in the opinion of many judicious observers, must inevitably, and at no distant day, bring about a catastrophe such as humanity has never yet experienced.

      In view of all these things it is very pertinent indeed to inquire as to the direction which the great industrial movement of our day is taking, and to ask what will be its final outcome. Many are asking that question, and it is well worth while to seek an answer to it.

      It has been remarked that man is by nature a religious animal, and this is a truthful characterization; that is to say, man as a rule believes in the existence of unseen powers greater than his own, and in the existence of some relation between those powers and himself.

      Let it be clearly understood that by "religion" we do not mean Christianity, and that by a "religious [56] man" we do not mean a Christian. The difference between a religious man and a Christian is, that the religious man is such by his natural birth, whereas the Christian becomes such by new birth, or re-Generation. There are many religious systems and religious movements at the present day which have the name and form of Christianity, but which nevertheless deny every essential item of "the doctrine of Christ" (2 John 9). With these we have mainly to do in the present inquiry, since they are properly religious "movements." On the other hand, "the doctrine of Christ," that is to say, the body and doctrine given to the world by Christ and His apostles, and "once for all delivered unto the saints" (Jude 3), has not undergone any change during the eighteen centuries since the last of the apostles passed away. Therefore Christianity could not be a "movement" in the sense here used.

      In the sphere of religion there are mighty movements in progress at the present time,--movements which are drawing with them, or are influencing in some degree, great multitudes of men and women. In all parts of the world, and among all the great historic and ethnic religions, there is, at the present day, unusual activity and change; and the changes affect, not merely the surface forms and theological details, but the very foundations themselves.

      Dr. Rodolphe Broda, after a very complete survey of the entire religious field, published in the International for March, 1908, an article entitled "A [57] Review of the World's Progress," of which the following is the opening paragraph:--

      "If we compare the successive periods of human civilization with a view to discussing the distinguishing characteristics of each, we shall find that one of the most significant features of our own times is the religious crisis through which all the civilized races are now simultaneously passing."

      This conclusion is based upon reports, published in the same periodical, from correspondents in every part of the civilized world, and also from Japan, China, India, Turkey, and elsewhere. These reports show astonishing religious changes, even in countries where religious conditions have remained practically unchanged for many centuries. These changes affect not only Christendom, but also Islamism, Buddhism, Brahminism, Judaism, and even Agnosticism. "Never before in the history of mankind," says Dr. Broda, "have the forces of religion suffered so great a convulsion;" and, descending to particulars, he declares that "the great world-crisis is reproduced in many individual souls, and these the choicest souls of the community." This observer asks, as any one naturally would ask when confronted by facts so startling, "What is the meaning of this new phenomenon? What are the causes at work behind it?"

      We are not concerned at this point with the explanations suggested by Dr. Broda. These will be considered later on; but it is pertinent here to note [58] that he thinks "the great changes in the economic condition of the people have had great influence in this respect," thus recognizing the influence of industrialism upon religious thought.

      In another important volume of the day,⁴ the writers, speaking only of the nominally Christian lands, say:--

      "A great spiritual crisis, which did not begin to-day, but has to-day reached its culminating intensity, troubles all the religious bodies of Europe--Catholicism, Lutheranism, Anglicanism."

      We reserve the details of these great and world-wide religious movements for consideration later on, and would here merely note the undeniable fact that there are everywhere in progress religious changes of an unprecedented nature and on an unprecedented scale. Again we would ask the pertinent question, In what direction are these great currents of religious opinion setting, and what will be their final outcome?

      But at this point another question arises, namely, Have the industrial movements of the day any relation to, and anything in common with, the co-temporaneous religious movements? Are these movements converging? and if so, in what sort of a system or social order are they likely to eventuate? This question is one of thrilling interest and of vital importance to mankind. [59]

      If we were to interrogate those who are prominently identified with these great movements, they would, for the most part, assure us that these mighty currents of thought and action are carrying humanity forward to conditions vastly better and happier than have ever yet been experienced during its long voyage across the ocean of time. The industrial leaders generally assure us of a coming period of abounding and universal prosperity; and the religious leaders and prophets predict the happiest consequences as sure to result from the fact that religious men are everywhere laying aside old prejudices and narrow theological ideas,--ideas which were imposed upon mankind in the days when the human reason--was shackled and the Bible was held to be Divine and authoritative, but which are offensive to, and have been wholly rejected by, the modern mind. To such persons the meaning of these mighty religious movements is that mankind, in the exercise of its new-found intellectual freedom, is sweeping rapidly forward to a great unification or brotherhood, which shall embrace and blend all shades of religious opinion into one harmonious system. This is the vision which many prophets of the day are beholding with rapt attention, and are describing with glowing words.

      The industrial movements and the religious movements, when scrutinized closely, are seen to have [60] certain conspicuous features in common, however different the movements themselves may be in name and form. Some of these prominent features are the following:--

      1. A Common Ideal--A Great Consolidation.

      In both the economic and religious fields of human activity the prominent ideal is CONSOLIDATION, and the controlling impulse is to combine interests and enterprises wherever competition has hitherto existed and its harmful results have been experienced. Under the transforming influence of this ideal and this impulse, the era of fierce and wasteful COMPETITION is rapidly giving way to one of MONOPOLY.

      Mr. Alexander Graham Bell, the distinguished inventor of the electric telephone, says: "We have arrived at a critical point in our history. Competition as an element in business is going out, and monopolies, which are opposed to competition, are coming in."⁵

      In the economic field the general method whereby this result is being accomplished is the merging of several small concerns engaged in the same industry into a single large one, and the absorption by the large concerns of smaller ones; but the failure and disappearance of small industries, without being either merged or absorbed, also contributes largely to the same end. Competition is thus in course of being eliminated, and human society is advancing rapidly, in its industrial career, towards the formation of a single vast system, a gigantic syndicate, a monstrous [61] merger, monopoly, or "trust," which shall be world-wide in its sphere of operations, and which shall control the production, distribution, and sale of ALL commodities.

      Whether or not we are prepared to believe that such a system will ever be established on earth (and most probably the effort to establish it will encounter great and perhaps even violent resistance), it is at least an undeniable fact that the tremendous industrial developments of our times are heading straight in that direction. The effort of our captains of industry, in every department of the manufacture, transportation, and selling of merchandise, is to substitute for the many concerns which at one time competed fiercely and destructively therein, a single concern or monopoly, which shall make, transport, or sell without competition, and which shall hence "control" the particular operation, or set of operations, in which it is engaged. Indeed, this consolidation of economic interests does not stop when it has succeeded in uniting a number of enterprises once competing in a particular line of industry; but it goes on thence to the grouping together of industries not naturally related. The existence of such "Industrial Groups" of unrelated industries is one of the strange phenomena of our day; and their significance in relation to the ultimate formation of an all-embracing industrial system is very apparent.

      This same ideal of Consolidation pervades the atmosphere of the great religious organizations. [62] Indeed, the modern world of business has to a large extent imposed its standards, ideals, and aspirations upon the professing Church, and this process has been going on unobtrusively for some time past. Now, however, it is very conspicuous in its workings. The "Modernists" speak openly of the "ideals which govern the activity of THE WORLD to-day, and which are Christian in substance." Thus, in the very last place where we would expect to find it (that is, in the conservative sphere of Romanism.), there is in progress an organized movement whose leaders openly avow its purpose to be to master the aspirations, ideals, and language of "the modern world, and to effect the reconciliation of the old catholic tradition therewith"; and who say of their inspiring motives, "We have come to dream of a GREAT UNIFICATION."

      Dr. Broda gives it as the conclusion of his own extensive review of the entire situation that, while the new religious movements will take different forms according to the diverse needs of the various peoples, the latter will however--

      "More and more come to see that their lines of development run parallel, and be therefore induced to federate themselves into ever greater and greater unions, until at last the time must come when a single world-federation of religion, the CHURCH OF MAN, will rise out of the ruins of the ancient faiths, when the great religious crises of the world will be at an end, and the strife between the logical necessity of the modern [63] scientific world-concept and the psychic necessity of religion will be solved in the ultimate harmonization of both."

      In the religious field we may also clearly see the operation of the principle of combining or merging smaller into larger aggregates, although matters have not advanced so far in this direction in the religious as in the commercial field. Religious bodies are not so easily handled as industrial concerns; but precisely for that reason the wide-spread activity of the principle of confederation among religious societies is the more significant.

      One evidence of the active and effective operation in the religious field of the principle of consolidation is found in the frequency with which one encounters newspaper items like the following:--

      "Church Union in Canada.--It is now pretty certain that every obstacle to the organic union of Congregational, Presbyterian, and Methodist bodies in Canada has been removed," etc.

      Dr. Broda comments with evident satisfaction upon the fourth biennial session of the "International Council of the Unitarians and other Liberal Thinkers and Workers" lately held at Boston. Of it he says:--

      "This Council must be ranked among the great undertakings of our day that aim at broadening the outlook of nations and that tend to bring about a new fellowship of nations. At this Boston session were assembled representatives of Judaism, Christianity, Mohammedanism, and the [64] Brahma-Somaj; representatives also of sixteen different nationalities and members of thirty-three different denominations, besides fifty-seven distinct religious associations other than individual Churches, while nearly sixteen hundred persons enrolled themselves as members of this Boston Conference."

      But not only is there at the present time incessant agitation for the merging of various religious organizations or sects, a more surprising thing is in progress, namely, the "Union between Free-thinkers and Liberal Christians," commented upon by Dr. Broda, and which his correspondent regards as one of the "first evolutionary stages of a great religion of love and progress in which all nations will unite." This clearly portends the union of all religious forces opposed to Christianity.

      The reconciliation of such extremes as religion and "free-thought" is spoken of by other students of current events. Thus Mr. Paul Sabatier, in his recent lectures on Modernism (The "Jowett Lectures, 1908"), says:--

      "Having reconciled science and faith, Modernism is now not far from coming to terms with Free-thought.

      Mr. Sabatier says he does not mean this as an admission of the identity of Modernism with unbelief, but quite the contrary; and that he is speaking of "free-thought in which there is at once thought and [65] freedom, and not of men or groups of men who confound free-thought with anti-religious dogmatism."

      Speaking of "free-thought" in this sense, he goes on to show the extraordinary phenomenon of an awakening of religious sentiments and emotions among free-thinkers. In this connection he says:--

      "Both in Italy and in France some of the most influential leaders of free-thought have publicly repudiated all connection with anti-religious propaganda. . . . These pre-occupations have even given rise to a new title--'religious free-thought.' The movement is no longer a mere pious wish. It has become a reality, and all through this winter gatherings have been held in Paris at which free-thinkers as representative as Buisson, Pecaut, and Seailles, and Christians as well known as Pere Hyacinthe Loyson, Charles Wagner, and Wilfred Monod, have met together and spoken in succession."

      Thus the tendency of the great religious activity of our times is declared by sympathetic onlookers to be the making of such modifications in "religion" as to render it thoroughly acceptable to representative "free-thinkers."

      These instances will afford sufficient indications for preliminary purposes of the extent to which the principle of Consolidation is working in both the economic and the religious departments of human affairs.

      2. A Common Basis--Faith in the Powers of Man.

      The faith of the world is based on Man, the [66] fundamental principle of that faith being that Man possesses the inherent power to lift himself out of all evil conditions, and to overcome all existing hindrances to his progress. On the other hand a fundamental proposition of Christian doctrine is that man is impotent and untrustworthy, "Put not your trust in princes" (Ps. cxlvi. 3). "Cursed be the man that trusteth in man, and maketh flesh his arm" (Jer. xvii. 5). It is impossible to conceive of a religious system more opposed to Christianity than one whose main teaching is that man may and must put his trust in his own inherent power and goodness. It is, however, a settled article in the creed of the world, and of the world's religions of whatever name, that Man is now in process of developing and of putting into exercise his own inherent powers (which have in large part been latent hitherto), and is, by means thereof, progressing rapidly towards ideal social conditions.

      Hence the idea that stands out prominently upon the surface of the thought of the day is confidence in Man. This is not individual self-confidence, which is quite a different thing. It is a collective self-confidence. The masses are being diligently schooled by a variety of teachers, and for widely varying purposes, to think of Humanity as an entity. In discussing questions of the hour, much is made of the interests, prospects, welfare, and progress of "Society" rather than of individuals, of mankind rather than of men and women. This, of course, is [67] the natural outgrowth of the idea or principle of Federation, which has already been mentioned. But what we wish, at this point, specially to notice is that people are looking to Man himself, to his own achievements, his ingenuity and inventive abilities, his industry and daring, and whatever other powers he is supposed to possess, whether developed or undeveloped, for the accomplishment of all the good that is in view for collective humanity.

      This confidence in Man, generated in the stirring activities of the industrial field, has now been rapturously embraced by the leaders of religious thought, and has, in fact, become the basic principle of all the current religious movements, as well as of the lesser religious novelties of the hour. As recently expressed by a New York clergyman:--

      "We begin to realize as never before the great fact of the Solidarity of Man..  . . To be alive now and witness this mighty movement of Men, which must eventuate in a sense of real abiding Brotherhood, is a blessing for which to be profoundly grateful."

      The notion that the individual man can elevate himself by tugging at his boot-straps has long been thoroughly discredited in the realm of physics. It has, however, passed over to the domain of religion, and is to be found at the core of the religious and ethical novelties of the day, and in all the popular schemes for the betterment and "uplift" of humanity. Man is now throwing tremendous energies, into [68] the absorbing but futile endeavor to elevate himself above the plane of evil and misery, and is doing it with immense enthusiasm and unwavering faith in the ultimate success of the attempt.

      The propagation of the idea of the "Solidarity of Man," or the essential identity of the interests of all mankind, has two consequences which should be noted. First, it tends to obliterate the important teaching of Scripture that instead of one united humanity having a common destiny, there are two great sections of humanity, one composed of those who have life through faith in the Son of God, and the other of those who have not life;--one embracing the children of God and the other the children of wrath.

      Second, it tends to obscure or wholly cover up the absolute necessity of individual salvation. This it does by creating the impression that salvation is a collective or social affair, to be accomplished not for each individual man, but for the entire human race as an entity.

      From these considerations it is easy to see that the current doctrines of the "brotherhood of man" are traceable to the "spirit of error," and to see also the deadly consequences of the propagation of such doctrines.

      3. A Common Religious Principle--Worship of Man.

      This is, practically, a re-statement of the fact that there exists at the present time a wide-spread faith in collective Man. But it is important to have distinctly [69] before our minds the fact that it is the inevitable tendency of this trust in Man to take a religious form, leading on eventually to "Humanism," or the worship of Man, which, as prophecy foretells, is the ultimate form which false religion is to assume. Few are aware of the immense progress that has already been made towards the establishment of Humanism as a distinctive religious system. It calls for an exercise of "wisdom" and for much spiritual "understanding," to count the number of the beast; but whenever the count is properly made the number of his name is found to be "the number of Man."

      In many quarters where the name and forms of Christianity are still retained, the substance of true Christianity ("the doctrine of Christ") has been already displaced by the principles of Humanism; while in the great socialistic movement of the day, which is menacing the existing economic order of society, Humanism is distinctly avowed as the coming universal religion of mankind.⁶

      Many earnest persons who are to-day advocating more or less of the industrial principles of Socialism [70] are at the same time holding on (nominally at least) to the main doctrines of Christianity. But it will be readily seen that these persons as Christians are apathetic, while as Socialists they are full of propagating zeal. The converts they make are converts to Socialism, not to Christ; and the places of these propagandists, when vacant, will be acceptably filled, and all they are now doing will be just as well done, by others who make no profession at all of Christianity. It is quite compatible with much of what is taught in the churches to-day to do homage to Man himself as his own deliverer.

      Dr. Broda has stated the logical outcome of the religious drift of the day in predicting that it will result in "a single world-federation of religion, the CHURCH OF MAN." But the Apostle John recorded the same prediction eighteen centuries ago.

      We will speak hereafter, and in some detail, of the amazing progress which the idea of the divinity of humanity has already made in modern thought, and particularly in religious bodies once regarded as thoroughly orthodox and evangelical.

      All our studies of the important movements of the present day will tend to confirm the conclusion that their most striking and prominent characteristic is the pursuit of the ideal of the Consolidation or Federation of all human affairs and interests, that is to say, the formation of a single organization or body; and that the ideal of all these different movements is the same, whether the proposed Unification be called [71] "Humanity," "Society," "Man," "Democracy," the "Brotherhood of Man," or by some other name.

      The idea of a consolidated humanity is a brilliant and fascinating conception. It captures the imagination, and is capable of arousing the enthusiasm necessary to insure success. To what more worthy end could man devote his wonderful powers and faculties than to the banishment of all poverty, cruelty, selfishness, warfare, and other ills that bring miseries upon humanity? And all this, and more, may be accomplished through the unification of human society, the welding of all human units into one great brotherhood, wherein the rights of all individuals will be equally sacred and equally the concern of the whole system.

      This captivating ideal involves not merely industrial unification, but also the harmonization of all religious views. Indeed, a universal religion is an absolute necessity if the ideal is ever to be realized; for nothing has given rise to more hatred, antagonism, and bloodshed, than conflicting religious views. Religious antagonisms must be totally eliminated. Hence the strong appeals and efforts that are being made for the cessation of religious strife, as well as of industrial strife. The great thought which is throbbing at this moment in the heart of humanity is nothing less than the reversal of what took place at Babel, when the Lord confounded their language and scattered them abroad from thence upon the face of all the earth. And when this proposed consolidation of [72] humanity has been accomplished, the re-united elements of human society will be free to resume the building of the tower whose top was to reach unto heaven.

      We have seen that much of the credit for the industrial progress of humanity is given to what is miscalled "Science." Human "Science" is also accredited with being a leading factor in the profound religious changes which are taking place, and is even referred to as one of the new foundations of the theologies of the day. The attitude of the modern mind toward "Science" is really a religious attitude, deeply reverential and worshipful. This feature of modern thought is of great importance, and will be considered hereafter. For present purposes a few instances will suffice, as showing, in a general way, the part attributed to "Science" in the religious movements of the present time.

      Dr. Broda, in setting forth his view of the causes of these movements, says:--

      "First place must be given to the discoveries of modern science, which, in demolishing the legends of the creation of the world and man, have also uprooted in the educated mind the faith in the Divine inspiration of the books and traditions which taught these legends, and which were the basis of all the accepted religious beliefs." [73]

      And again:--

      Thus we see from the stock of all the old positivist religions (Christianity, Islam, Brahmanism and Buddhism) are springing up new sects, which are cultivating the modern scientific spirit, modern social and ethical ideas, and enthusiastically embracing the evolutionary concept of the universe."

      Thus "Science" is set up as the effective cause of changes more profound and widespread than those resulting from the life and teachings of Christ Himself.

      The Modernists says:--

      "We have girt ourselves for the task of bringing the religious experience of Christianity into line with the data of contemporary science and philosophy."

      While at the other extreme Mr. R. J. Campbell declares that:--

      The New Theology is the religion of Science. .  . . It is the recognition that upon the foundations laid by modern science a vaster and nobler fabric of faith is rising than the world has ever before known."

      There is a marvellous agreement between all these witnesses as to the potent influence exercised by "Science" in bringing about the religious upheaval which is now in progress; and since it is apparent that man, in worshipping human "Science," is in reality worshipping himself, such statements as the [74] foregoing, with which the religious literature of the day fairly teems, afford a good indication of the progress of Humanism.

      The facts noted in these extracts show also that the same force which is back of the industrial changes of the day, is in like manner affecting the religious changes which are progressing simultaneously. This is a very remarkable fact indeed, and one that has an important bearing upon our main inquiry.

      It will help in clarifying our view of the confused state of modern society, and will aid in fixing the main facts in our minds, if we consider that human beings are at the present time being gathered into two great Bodies. One is the body of Christ ("the Church which is His body," Eph. i. 22, 23). The other is the body of Antichrist.

      Two great and antagonistic spiritual forces are engaged respectively in the formation of these two bodies; namely, the Spirit of God, who is forming the Body of Christ; and Satan, the "spirit of the world" (1 Cor. ii. 12), who is forming the body of Antichrist.

      The body which is being formed by the Spirit of God is the Church of the living God; for "by one Spirit are we all (that is, all believers) baptized into ONE BODY, whether we be Jews or Gentiles, whether we be bond or free" (1 Cor. xii. 13). This body when [75] completed will be caught out of the earth to be united to Christ, its living Head, as plainly foretold in 1 Thess. iv. 13-17.

      But the "spirit of the world" is likewise forming a body, by gathering together, federating, or unifying, the mass of men "who know not God and who obey not the gospel of our Lord Jesus Christ" (2 Thess. i. 8). This is the present enterprise of "the spirit that now works in the children of disobedience" (Eph. ii. 2). The teaching of Scripture that there is a mighty spirit concealed beneath the surface of events, and influencing all whose thoughts are not brought wholly into captivity to the obedience of Christ, furnishes an adequate explanation of the prominence of the same ideals and impulses in communities that are remote and diverse one from another. Otherwise these startling facts are inexplicable.

      But Satan cannot work out his plan of forming a consolidated humanity according to the method employed by the Spirit of God. The Church of God is built upon the foundation of Jesus Christ, the Son of the Living God (Matt. xvi. 18), crucified for the sin of the world, and raised from the dead by the glory of the Father. God began the formation of the Church, which is the body of Christ, by raising Him from among the dead, seating Him at His own right hand in the heavenlies, putting all things under His feet, and making Him "the Head over all things to the church which is HIS BODY" (Eph. i. 20-23). To that living Head those who believe through the [76] preaching of the gospel are united in a vital and eternal union. This is the Divine method by which the true and lasting Humanity is being formed.

      Teaching the same truth under the similitude of a building, whereof Christ is the Foundation-Stone, the apostle Peter says: "To whom coming, as unto a living Stone, disallowed (i. e. rejected) indeed of MEN; but chosen of God and precious, ye also, as living stones, are built up a spiritual house" (1 Pet. ii. 4, 5). And the Apostle Paul likewise teaches that believers, having been "quickened together with Christ" (thus becoming what Peter calls "living stones") "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" (Eph. ii. 5, 19-22).

      Thus God is preparing a building for eternity, in the preparation of which He makes use of living, that is, imperishable material, Christ Jesus, raised from the dead, being the Beginning of the new creation of God (Col. i. 18; Rev. iii. 14).

      But Satan has to work, not with living but with dying material; and he has no living human head to which he can attach members by living ties. Satan cannot create an organism; he can only form an organization. Hence he is drawing unquickened human beings together around the unifying idea of "fraternity," or "co-operation," or "society," and is [77] diligently propagating the belief that, when that great organization takes shape, the permanent advantage of all mankind will be secured. When this body is formed (as it surely will be), then the expected leader or head will be brought forth, that "man of destiny," "whose coming is according to the working of Satan, with all power and signs and wonders of falsehood, and in every deceit of unrighteousness in them that perish" (2 Thess. ii. 9, 10).

      Such is religious man. When Christ came into the world, manifesting the mind of God and His purposes in grace to sinful men, the religious crowd put Him to the death reserved for slaves and for the meanest criminals. When Antichrist comes with the display of his marvellous gifts and supernatural powers, the religious crowd will put him at the head of all its consolidated interests, and will render to him implicit obedience and unstinted admiration.

      Since the fall and death of Adam (who was the natural head of the human family), the race of Adam, i. e. Humanity, has been headless. God's plan for humanity was to give it a competent directing intelligence or head, who should not only have united all its members in a harmonious family, but also have maintained co-operative relations between them. But, through loss of the head of the human race, its members have been thrown into hopeless disorder and confusion. The race, instead of maintaining its solidarity and community of interest (the advantages of which are obvious), has fallen apart into hostile groups, [78] which have maintained a perpetual struggle among themselves. There has been all along a tacit recognition of the loss and absence of headship in the many attempts of individuals and nations to occupy the vacant place.

      The governmental expedients of humanity, which are its substitutes for the lost headship, have already deteriorated so far that the final stage of DEMOCRACY has now been reached. Ideal or pure Democracy has not yet been attained; but in every part of the world rapid progress in that direction is being made. In fact, all the movements which we have in view could be interpreted as the progress of mankind towards pure Democracy.

      The essence of Democracy is that "the will of the people" is supreme. The difficulty of applying this as a working principle is due to the lack of facilities for obtaining promptly an expression of the will of the people. For that purpose the people should have one mind and one voice. Thus the ideal social state, or pure Democracy, requires a competent leader or head, who shall express the will of the people; and the crowning achievement of "the god of this world" will be, after having gathered into one vast federation practically all the scattered members of Adam's race, to furnish that organization with a leader or head, endowed with superhuman intelligence, and supported by superhuman power.

      Thus a survey of the entire sphere of human [79] activities, will disclose the important fact that the great movements of our days, whether economic or religious, are all heading directly and rapidly towards the development of a gigantic system, federation, or syndicate--a great combine--which shall control all human interests and enterprises, and regulate all human affairs, both secular and religious; and that the dominant idea of all these movements is faith in the inherent power of Man to overcome and abolish all the evils in himself and in his circumstances.

      One other preliminary observation should be made.

      The fatal miscalculation of all the great movements of the day is that none of them takes any account of sin. This omission, of course, vitiates all conclusions, and foredooms all these movements to failure. What has been aptly said of one of these movements is applicable to them all, namely, that they aim "to get rid of the consequences of sin in human nature without getting rid of sin itself." On the other hand, the method of Christ is to "put away sin" (Heb. ix. 26), and thus to get rid of its consequences. He came as the Lamb of God to bear away "the sin of the world" (John i. 29).

      Sin is firmly rooted in human nature. "By one man sin entered the world, and death by sin" (Rom. v. 12); and any scheme of human betterment which [80] fails to take account of, and to deal effectively with, that fact, is utterly futile.

      The anti-Christian theory, based upon the evolutionary notion taught in the name of modern "science" namely, that man's evil nature is due to his evil surroundings, and that if the surroundings be improved the man will improve, has been already sufficiently tested in human experience to demonstrate its falsity to all who care to know the truth in this regard. In every "civilized" country there are, and for many generations have been, favoured groups of individuals who are "surrounded," and have been all their lives, with all the favouring influences that wealth can procure. So far, however, from having developed ideal characters, it is, on the contrary, observable that these conditions tend to develop, in those who are most fully exposed to their influence, the traits of selfishness, extravagance, idleness, immorality, self-indulgence, excesses, pride, and the like. Surely, if experience teaches anything, it teaches that prosperity and "easy circumstances" do not tend to develop,--much less do they automatically produce,--ideal characters. As a means of getting rid of sin and its consequences, industrial progress is already a demonstrated failure.

      It is important, in this connection, to have regard to the simplest and broadest definition of sin which Scripture furnishes, namely, "Sin is lawlessness" (1 John iii. 4, R. V.). Sin is that lawless state or condition of man consequent upon his departure from [81] God's plan and his embarkation upon a career of his own choosing. It is the substitution of another will--"the will of man," or "the will of the people"--for that of God, Whose will is "good, acceptable, and perfect" (Rom. xii. 2). The resulting state is necessarily one of disorder, confusion, uncertainty, ignorance, and corruption, and an environment abounding in evils, violence, accidents, disease, and death.

      If, for example, the germ theory of disease be correct, it furnishes an apt illustration of lawlessness. According to that theory, diseases are caused by living organisms which, having escaped from the control of law, have got out of their own proper place, and have colonized in human bodies. These living things may be not merely harmless, but even beneficent, in their proper place; but in a state of sin, that is to say of lawlessness, they become displaced, and propagate their own species by the destruction of organisms much higher in the scale of life.

      Our ordinary experience furnishes abundant examples of things which, in their proper relations to other things, are useful and beneficial, but which become hurtful and destructive when dislocated or misapplied.

      Nothing, therefore, can be more certain than that the results of sin, which is lawlessness, and of which the chief result is death, can not be removed except by the putting away of sin itself. In no other way can man and the world be brought back into harmony with God, or be, as the Bible expresses it, [82] "reconciled to God" (2 Cor. v. 19, Col. i. 20), Who is the Author of law and order, not of confusion (1 Cor. xiv. 33).

      This work of putting away sin, breaking the power of death, and reconciling the world--persons and things--to God, is the work of Christ on the cross (Heb. ii. 14, 15, ix. 26; Rom. v. 10; 2 Cor. v. 18, 19; Col. i. 20). "He appeared to PUT AWAY SIN by the sacrifice of Himself".  . . "that through death He might destroy him that had the power of death, that is, the devil." Here is the only plan ever proposed for removing sin and death from God's universe. It is God's plan, and is therefore effective; and though it does not meet the approbation of the advanced theologians and religious leaders of the day, the latter have not as yet furnished a substitute. God's way of salvation for humanity has at least this to commend it, that it deals directly and by name with the great enemies, sin and death, which have exercised dominion over all the race of Adam. Man's religions, on the other hand, have nothing to say against these mighty foes, and disclose no way whereby a single human being can escape from their grasp.

      Scripture teaches that "when we were enemies we were reconciled to God by the death of His Son" (Rom. v. 10); so that we have in Scripture a clear statement of God's plan, which He is now carrying out, for the deliverance of the world from all lawlessness and its consequences, and for bringing men (by [83] nature the enemies of God) into reconciliation with Himself.

      Seeing that this was the purpose for which the Son of God came into the world, and assumed "the likeness of sinful flesh" (Rom. viii. 3), it is a very significant fact that the active religious movements of the day are all in full agreement among themselves in denying the atonement made by Christ on the cross, and in practically ignoring the presence of sin and death in the world.

      It is also important to note that the expression "mystery of iniquity" in 2 Thess. ii. 7 is literally "the mystery of lawlessness" (being the identical word used in 1 John iii. 4), and that the designation of the coming leader in verse 8 is "the Lawless One." Therefore the teaching of this passage is that the mystery, which was then already working, and which should eventuate in the advent of the magnate of the end time, whose coming is to be according to the working of Satan, was the MYSTERY OF LAWLESSNESS. This vast, age-long development is still, and will be to the end, a "mystery" to all who have "not received the love of the truth that they might be saved."

      The great Consolidation will therefore be the culmination of man's career of sin or lawlessness; and its leader will be the consummate product of that career, the Man of Sin, or lawlessness.

      Here, then, is another great difference between God's plan of deliverance and man's. The former recognizes the presence of sin, provides a remedy for [84] it, and begins the great work of deliverance by striking directly and effectively at the cause of all human ills. This was the mission to earth of the Son of God. He is the Lamb of God that beareth away the sin of the world.

      On the other hand, man's plan of deliverance from evil by the development and systematizing of manufacture and commerce, includes no remedy for sin and death. This conspicuous deficiency in the great religious and social movements of the day should suffice to condemn them in the eyes of all who are not spiritually blinded. For, after all, the utmost that these reformers, evolutionists, and new theologians offer is, the vague promise that the world may, in some far-off day, become a comfortable and agreeable place f or the man of the future to sin and die in. There is nothing in all their schemes to meet the need of the man of the present, or to heal the sin-wounds of humanity, and to get rid of sin and death, at any time, present or future. [85]

[TNOM2 27-85]