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tandis principle, no pastoral relation can be
dissolved except in a case of Discipline, Par. 205. In the second case cited the whole Church ih rough the act of one of its Presbyteries, Par. 62, indorsed a proposed anti-scriptural and odious State law. A minister, who vainly urged the other Presbyteries not to violate a vital principle of Southern Presbyterianisra, asked the Synod, through a complaint, to annul this decision, Pars. 267, 270, and the Assembly to which the Synod referred the complaint in stead of treating it correctly as a matter of Government, in which there was no party on trial, but only the trial of a decision for an nulment, if it was not constitutional, wise and for the edification of the Church, Pars. 270, 241, arbitrarily treated it as a matter of Dis cipline. No individual can prefer charges against any church court for Discipline, as these charges must always be pre ferred by a higher court, Par. 245, but any member of the Church submitting to its au thority may complain against every species of decision, unless the same decision shall come to the higher court through an appeal, Par. 267. In this case the Assembly approved of the whole Church indorsing a proposed State law, that no church has ever read. The Assembly also condemned the action, language and spirit of the complainant although the Church in Par. 267 guarantees to its members the right to contend for the law of the Church by a complaint, and the action of a minister in so doing shall not be condemned, unless proceed ings to this end originate in his Presbytery, Par. 161. If the judgment of the Assembly in this case is now the law then a church court has de clarative jurisdiction in political affairs, if it exercises this jurisdicton, "expressly on moral and non-political grounds," and Pars. 59, 60 which forbid even declarative jurisdiction in political or civil affairs and Par. 17 which lim its church proclamations to the law of Christ revealed in the Scriptures, and Pars. 161, 196 which guarantee protection to ministers are annulled. III. While the position of the Synod in its relation to other church courts has never been logically co-ordinated or correlated, it is clear that it has no power to make law which is exclusively the function of two Genera! As semblies, with the advice and consent of a majority of the Presbyteries. In this overture which amends the law we have one of these Assemblies and all the Presbyteries ignored in law making. Congregationalism sometimes charges Pres byterianism with being an aristocracy and an oligarchy, using these words in their most odious meaning. Two principles faithfully ad hered to will answer this charge. First, on the divine or supernatural side the Church is the Body of Christ, of which Jesus Christ is the alone Head, a truth that is hateful to those who are using the Church to reform the world by civil law, instead of to save Christ's peo ple by regeneration, and, secondly, from the human side allowing every church through its representative elder and its pastor to vote in Presbytery on all matters of vital interest to the Church. In conclusion I may say that I favor a law legally made giving the right to an elder in some cases to moderate Sessions. Until 1886 the elder could not legally moderate any of the Church courts and the present law was made in response to overtures from the Synod of Virginia and the Presbytery of Chickasaw, the overture in the latter was written and in troduced in the Presbytery by "W. I. Sinnott, if my memory is correct, but we inconsistently omitted the elder in the moderatorship of the Session. Salters Depot, S. C. DID THE MILLENNIUM BEGIN IN 100 A. D? By Rev. F. Z. Browne, Pastor Presbyterian Church, McCoinb, Miss. The writer of a recent exegetical study of Revelation, in chapter 20, in the light of the book as a whole, exclaims against the giving of dogmatic interpretations to the symbols, pictures and figures of the book. He then pro ceeds with a strange inconsistency to the mak ing of some very dogmatic assertions. His third proposition is that "The thousand years" of Revelation, chapter 20, indicates the period from 100 A. D. to the second coming of Christ. The writer of this article evidently belongs to the so-called Preterist or Historical school of interpretation. He sees a fulfillment of all the apocalyptic visions in the struggles of the Church in the past. While there is something of truth in this method of interpretation, be cause coming events cast their shadows before, yet those wjjo attempt to find the outlines of much of the past history of the world and the Church in the third section of the Apocalypse, chapters 4:1-22:21, must come at length into a labyrinthal confusion from which there is no escape. The right division and resulting true inter pretation of the Book is easily found. The key which fits the lock has been hung by the door. In chapter 1 :19 we find the command, "Write therefore what thou hast seen, and the things that are, and the things that are about to be after these." When John received these in structions he had already seen something. This was the Patmos vision of the first chapter, 1 :l-20. The things of this vision constitute the first section of the Book. Things then present, and now present, "the things which are" of 1:19, plainly the things of the New Testament Church in this dispen sation of grace which had already had its be ginning, constitute the subject matter of the second grand division, chapters 2 :l-3 :22. The seven messages to the seven representative churches named in these chapters picture to us the history of the New Testament Church from Pentecost until the realization of the hlessed hope of the first resurrection. Here and here only in the Apocalypse can any mention of the events of the past be found. In this inspired outline of Church History there is but brief mention of world conditions. The reference to the ten great persecutions under the Roman emperors in 2:10, and to Satan's throne, not seat, in 2:13 show that anything but millennial conditions characterize this period. This is in perfect harmony with the statement of our Lord to His own: "In this world system," i. e., in the period between His ascension and second coming, "ye shall have tribulation" (John 16:33). The Lord's picture of outward conditions in this evil age and wicked world during the time of His absence is sketched in Matt. 24:3-14. Inward peace, peace of the soul, only is promised His saints until the time of fruition and reward comes. "The things that are about to be after these," of chapter 1:19, occupy the third and greater section of the Book (4:1-22:21). In order to any proper understanding it must be firmly held that the things of this portion are yet future. When this key with three guards is used the Book falls into its Scriptural, logical, harmo nious and, in their general place, plan and pur: pose, easily understandable divisions. In the well known nursery tale, Cinderella's sisters even cut off portions of their feet in their efforts to slip on the glass slipper. The system of exegesis which seeks to force the events of the third and yet future section of the Apocalypse into the record of "the things which are" in the second section, is only com parable to the efforts of the above mentioned sisters. How incredible, in the light of the con sistent testimony of all Scripture as to the na ture of the Millennial Kingdom reign of the Prince of Peace, that any exegete should claim that the 1,000 years began with 100 A. D. About 170 A. D. the great persecutions of the Church began. In the period from 316 to 500 nominal Christianity was more and more wedded to pagan forms and practices. The period from 500 to 1500 A. D. is the period of the Dark Ages, when the Romish harlot pre vailed, and the light of the true faith only burned in the hearts of a persecuted remnant ? often hiding in the dens and caves of the earth. If this period, or our modern age with its saturnalia of bloodshed and crime, vice and corruption, is the 1,000 years then let us ear nestly pray to be delivered from it. IIow comforting it is in simple dependence upon God's Word to turn our eyes away from the vain dreams and opinions of men and look for "That blessed hope, and the glorious ap pearing of the great God and our Saviour Jesus Christ." "The harvest is the consum mation of the age," Greek "aion." Only then will the tares be gathered out and burned in the fire, and the good seed gathered into the granary of that Kingdom for which the Lord taught us to pray The destruction of Anti christ, and the binding of Satan must also come, according to the Scriptures, before the 1,000 years. Therefore, there can be no Mil lennium until the Lord conies. The fact that the Antichrist, who on all sides is confessed to be premillennial, is to be destroyed with the brightness of Christ's coming (2 Thess. 2:8) fixes beyond a doubt the coming of Christ be fore the thousand years. This argument, ac cording to Mcllwaine, is wholly unanswerable. In the 19th chapter of Revelation, just before the fourfold mention of the time limit of the Millennial Kingdom period in chapter 20. we have the glorious picture of the coming of the King with His saints. After this follows the destruction of Antichrist, binding of Satan and the judgment of the nations. How pass ing strange that this writer, in the interest of his scriptural theory, could pass by this plain picture and attempt to identify the second coming with the sending down of fire from heaven for the quenching of the last rebellion of Satan and those who are his as described in chapter 20:9. This is too farfetched and puerile to deserve comment. It stands as a glaring example of how far men will go in en deavoring to find a place in the word for their preconceived opinions and prejudices. It might as well be said that the sending down of fire on the prophets of Baal or the destruc tion of Sennacharib was the second coming of the Lord ! Let us thank God that however much the words of the Apocalypse may be wrested in order to banish "all notions of a period of a thousand years from our consideration of the Lord's return," the Scriptures cannot be broken and He who is to come shall come quickly to inaugurate this time of "restitution of all things (Acts 3:4), of which all the pro phets have spoken. Then a King shall reign in righteousness who shall judge the poor ami reprove with equity for the meek of the earth. Amen, even so come, Lord Jesus."