as a state which naturally and surely will be; not as one which must be because He has arbitrarily willed that it shall be.
10. But, it may be argued that in the illustrative instance given above—that of the earthly parent and the wayward son,—the father had not the power to change the sad course of sin whereby his son is hastening to ignominy and destruction; while the omnipotent Father can save if He will. In reply this is to be said: The Father of souls has endowed His children with the divine birthright of free agency; He does not and will not control them by arbitrary force; He impels no man toward sin; He compels none to righteousness. Unto man has been given freedom to act for himself; and, associated with this independence, is the fact of strict responsibility and the assurance of individual accountability. In the judgment with which we shall be judged, all the conditions and circumstances of our lives shall be considered. The inborn tendencies due to heredity, the effect of environment whether conducive to good or evil, the wholesome teachings of youth, or the absence of good instruction—these and all other contributory elements must be taken into account in the rendering of a just verdict as to the soul's guilt or innocence. Nevertheless, the divine wisdom makes plain what will be the result with given conditions operating on known natures and dispositions of men; while every individual is free to choose good or evil within the limits of the many conditions existing and operative..—(See Note 2, end of chapter.)
11. Another matter worthy of thought in the present connection is this: Is the fact of the great apostasy,—the virtual overthrow and destruction of the Church established by Jesus Christ,—to be regarded as an instance of failure in the Lord's plans? Is it a case of defeat in which Satan was victor over Christ? Consider the following. What mortal has yet measured the standard by which Omniscience gages success or failure? Who dares affirm that what man hails as triumph or deplores as defeat will be so accounted when tested by the principles of eternal reckoning?
12. The history of the world abounds with instances of the temporary triumph of evil, of justice seemingly miscarried, of divine plans for the time being frustrated, of God's purposes opposed and their consummation delayed.
13. We read of the Lord's covenant with Israel? Unto Abraham, Isaac, and Jacob He declared that their descendants should be a people chosen for His special service among the nations. Through that lineage the Savior of mankind was to be born; in the posterity of Abraham all nations of the earth were to be blessed. Blessings beyond the heart of man to conceive, beyond the mind of man to comprehend, were promised on condition of loyal allegiance to Him who proclaimed Himself their God and their King. Moreover the Lord predicted calamity and suffering, and individual affliction and national disgrace, if Israel departed from the service of Jehovah and yielded to the enticements of their heathen neighbors who knew not God. Think you that the Lord was ignorant of the course His people would choose? Did He fail to foresee that Israel would follow the evil way, forfeiting the blessings and reaping the harvest of sorrow? Jehovah's plans failed not, though the realization of the blessings so abundantly promised has been long delayed. Equally forceful with the prediction of calamity in case of sin, was the promise of eventual restoration to favor. The dispersion of Israel already accomplished, was to be followed by the gathering of Israel now in progress.—(See the Author's "Articles of Faith," lectures 17 and 18.)
14. What would have been the world's verdict as to the success or failure of the mission of the Christ, had a vote been taken at the time of the crucifixion? Seemingly His enemies had triumphed; He who proclaimed Himself the Messiah, the Son of God, the resurrection and the life, over whom death could not prevail, had suffered the fate of malefactors, and His body was in the tomb. But the verdict of the centuries, which is the verdict of the eternities to come, acclaims that "failure" as the greatest triumph of the ages, the victory of victories.
15. Even so with the Church. For a season the powers of evil triumphed, and the spirit of apostasy ruled. But beyond the darkness of the spiritual night the glorious dawn of the restoration was seen in prophetic vision, and both the night with its horrors, and the awakening day with its splendor, were foreseen and foretold.
16. In our study of the predictions of the apostasy as embodied in scripture and of their realization as attested by later history, we shall recognize two distinct phases or stages of the progressive falling away as follows:
(1) Apostasy from the Church; and (2) The apostasy of the Church.
17. In the first stage we have to deal with the forsaking of the truth and severance from the Church by individuals, at times few, at other times many. Such conditions can scarcely be considered otherwise than as natural and inevitable. History fails to present any example of great undertakings upon which multitudes enter with enthusiasm, and from which many do not desert. Unless such cases of individual abandonment are so numerous as to show the operation of some vital cause of disaffection, we would not need the authority of divine prediction and inspired prophecy to explain the occurrence. We find, however, that apostasy from the Primitive Church was widespread and general, and that the causes leading to such a condition were of vital significance.
18. In the second of the two stages already specified we are confronted with conditions of far greater import than those attending individual secession from the Church; for here we find the Church sinking to the degraded level of a human institution, with plan of organization and mode of operation foreign to the constitution of the original, without priesthood or authority to officiate in spiritual ordinances, and devoid of the gifts and graces with which the Savior endowed His Church at the time of its establishment. In short, we find the Church itself apostate, boasting of temporal power, making its own laws, teaching its own dogmas, preserving only a form of godliness, while denying the power thereof.—(See II Tim. 3:1-6.)
**Specific Predictions of the Apostasy**.
19. The Lord foresaw the great and general departure from the principles of righteousness, and from the beginning knew that men would set up their own forms of worship, wrongfully claiming divine authority for the same. Through the mouths of His chosen prophets He has repeatedly predicted the inevitable event.—(See note 3, end of chapter.)
20. Among the prophecies antedating the birth of Christ the following may be noted. Isaiah beheld in vision the condition of the earth in the era of spiritual darkness, a period in which all classes would be involved in a general condition of unrighteousness, a time when the world of mankind would be in a helpless and practically hopeless condition. He pictures the earth mourning and languishing in desolation and assigns the reason for the sad condition as follows: "The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant."—(Isaiah 24:5; read verses 1 to 6 inclusive.)
21. It may be thought that this prophecy has reference to a violation of the law of Moses under which ancient Israel lived. Let it be remembered, however, that the Mosaic law is nowhere called an everlasting covenant. The covenant between the Lord and Abraham antedated the giving of the law by four hundred and thirty years, and, as pointed out by Paul,—(Galatians 3:17; read the entire chapter.) In his epistle to the Galatians, whom he designates as foolish because of their confusing the law of Moses and the gospel of Christ, the law could not nullify the earlier covenant the fulfillment of which could come only through Christ. The "law," by which the inspired apostle plainly means the Mosaic statutes, was but a preparation for the "faith," by which latter expression the gospel as revealed by Christ is clearly intended. "But before faith came," says Paul, "we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Jesus Christ. And if ye be Christ's then are ye Abraham's seed, and heirs according to the promise."—(Verses 23-29.)
22. It is evident from the tenor of the entire chapter, that while the gospel was preached unto Abraham, and covenant made with him relating to the coming of the Messiah through his posterity, the gospel did not abide with Israel, and this because of transgression;—(Verse 19.) but in lieu thereof the Mosaic law was