第一章  一个不圣洁的混合体——老底嘉

你曾经左右为难吗？此时此刻我正左右为难呢。过去的38年来，我一直在宣扬这个美妙的信息，呼召人们进来享受基督家中的喜乐。没有什么工作比这更令人满意或更有价值了。这最近的20年我一直全职致力于福音传道工作；单单从公众布道活动中，上帝每年都恩慈地赐给我200个生灵加入祂的国度。观看上帝的灵改变那些祂引领来参加布道会之人的生命，真是件震颤人心的事！经由“奇妙真相”的文字作品和电台电视广播，另外赢得了数千名生灵悔改。我盼望一直从事这个工作直到耶稣再来。

但我们还是回到我那左右为难的事吧。我很困惑，不知道要为余民教会的那些教友做些什么。我大部分的传道工作都专注于公众布道，争取新人接受真理。我所写的36本书中只有一本是特别专注于基督复临安息日会的。其它的就全都是专门写给一般大众的，谈到我们所珍重持有的伟大真理和预言的信息。显然，本书是特别奉献给那些已经在教会中的，并且效忠于它之人的。正如我效忠于它一样。

我因传道任务曾到过美国和加拿大的几百个教会，在那里有机会和我们教会成千上万的忠心之人交朋友。那真是感人的经历。很自然地，我也能够直接地观察到一般教友努力要战胜的许多灵性问题。我的心向往他们。世界上再没有更好的子民，比得上属于这个预言中之末日教会的那些人了。世界上也没有哪个团体是撒旦如此强烈痛恨的了。他向妇人和她的后裔发怒，因为他们是守上帝诫命和有耶稣见证的。

虽然《启示录》书确认我们教会为“余民教会”，但也在预言的七个教会背景中给它应用了另一个名字。在基督回来前的最后一个教会，被赋予了一个意味深长的名字“老底嘉”。我们从不否认与这个教会的历史关系，这个教会是上帝已呼召出来之子民的最后表现。但同时，我们又不太愿意接受使徒约翰所如此生动描绘的该教会的特点。他描述这个教会是一种属肉体与属灵的奇怪混合。它显然盲目于自己妥协的姿态，似乎无法认清其令人厌恶的不冷不热状态的真正本质。

“我知道你的行为，你也不冷也不热；我巴不得你或冷或热。你既如温水，也不冷也不热，所以我必从我口中把你吐出去。你说：我是富足，已经发了财，一样都不缺；却不知道你是那困苦、可怜、贫穷、瞎眼、赤身的。我劝你向我买火炼的金子，叫你富足；又买白衣穿上，叫你赤身的羞耻不露出来；又买眼药擦你的眼睛，使你能看见。”（启3：15~18）

在这些末后的日子里，撒旦要用这特别的陷阱来引诱我们；我们能拥有这一神圣的预见，是多么幸运啊！我们不但预先得了警告，而且也得了保证，上帝愿意为这一潜在的致命状况提供神圣的药方。祂提供了眼药来治愈瞎眼，白衣治愈赤身，金子治愈贫穷。换句话说，没有人需要留在不冷不热的老底嘉状态中。那为诚信真实见证的说：

“凡我所疼爱的，我就责备管教他；所以你要发热心，也要悔改。看哪，我站在门外叩门，若有听见我声音就开门的，我要进到他那里去，我与他，他与我一同坐席。”（启3：19~20）

我在这些经文中看到的最令人兴奋的事就是——上帝爱老底嘉，尽管她的忠诚是自欺与不专一的。祂恳求她转回头，接受祂为她一切的罪提供的解决之道。祂用简洁质朴地话说，“悔改吧，为我开门进入到你的心里。”在这里我们发现了获得完全治愈之药方的购买力。接受耶稣到心里面的人，将带来义、信心与圣灵。那些曾经困苦、可怜、贫穷、瞎眼、赤身之人，现在得以进入到得胜的经验中，那样的经验可以引领他们最终与天父一同坐在祂的宝座上。这是何等指望啊！

请注意老底嘉信息是一个要人“悔改”并向耶稣“开门”的呼召。但我们要悔改什么呢？显然，那些深深地陷在这种瘫痪困境中的人甚至没有认识到自己正在犯罪。他们宣称自己富足了，一样都不缺！不冷不热的温水使人松懈下来，变得昏昏欲睡。老底嘉明显是指他们令人绝望的、失丧的状况。“却不知道你是那困苦…瞎眼、赤身的。”（启3：17）。这就是老底嘉真正的问题。她真的看不见。关于教会的世俗化状态，最悲惨的事就是她根本没有认识到自己可怜的状况。她对事情的进展方式相当满意。陈词滥调和广义概括在老底嘉的耳边翻滚，但丝毫没有给她留下一丁点印象。关于悔改上帝所憎厌的这一可恶姿态的必要，也已经写了很多书和文章。然而，我们看到情况几乎越变越糟糕了。为什么呢？为什么这道信息没有被人注意呢？我曾分析过我们出版物中的许多呼吁文章，都写得非常棒。但当我进一步研究时，就发现几乎没有一篇文章清楚地说明了我们要悔改什么。我忽然明白为什么会收效甚微了。那些呼吁慷慨陈词要人从罪中转回却没有引起什么回应，是因为老底嘉看不见。他们对罪没有辨识能力。像“罪”这样含糊的概念他们并没有真实地放在心上。他们需要把罪定义出来、描绘出来、画出来。我们常常过分地假定我们只要作出泛泛的呼召，圣灵就会接管并教导其细节了。

我更加深入地研究预言之灵，发现怀姐妹向那些没有大胆给出直截证言并直指罪名的人发出了最严厉的责备。直到那时我才开始意识到在这最后的宽容时期里，上帝正依赖守望者们以这种清晰的音调吹出警告的号声，以至于即便是瞎眼昏睡的老底嘉也必能收到这一信息。当人们在半昏睡时，常常需要相当大的刺激才能把他们完全摇醒。

老底嘉的状况有多严重呢？唤醒沉睡的圣徒——这一工作有多重要呢？怀姐妹写道：

“大家都没有全心听从那诚信真实见证者的证言。对于这有关教会前途的严肃证言，他们若不是完全无视，便是把它轻看了。这证言必须引起深刻的悔改；凡真心领受它的就必顺从它，而得蒙洁净。”——《证言卷一》，181面

我们的确不需要比这更有力的话来使我们铭记正确理解该信息的必要性了。再三呼吁“大声喊叫，不可止息”（赛58：1）与“直指罪名”的紧迫性都显明，有一种特别锐利的证言要带给教会。

直指罪名是什么意思呢？是否意味着大胆宣布奸淫是一种罪，偷盗是一种罪，等等呢？如果这样的话，那么全世界复临教会历来的每一位牧师都一直在忠心地传扬老底嘉信息了。然而，怀姐妹宣称在她的时代，这样的牧师是“寥寥无几”（《证言卷五》，300面）的。在我们这个时代有没有好一些呢？直截的证言是不是在教会中被宣讲了呢？如果被宣讲了，那么为什么从前没有发生大摇动呢？她说，“一些人要起来反抗，这样，就要在上帝的子民中引起一场大摇动。”（《早期著作》，270面）。

让我们正视问题吧。在教会中没有人会起来发对那些认定奸淫是罪，撒谎是罪，干犯安息日是罪的传道人。以后也没有人会那么做。教会中每个人都希望守望者要宣讲反对这些行为的道，并指它们为罪。

许多人要“起来”反对这道给老底嘉信息的直截的证言，不但是因为这道证言描述了什么是罪，更因为它把罪直接与那些在教会中正在犯这罪的人联系在一起了——这对我们所有人来说，岂不是显而易见的吗？上帝的仆人写道：

“他们希望听到悦耳的恭维话。倘若触及个人的错误，他们就抱怨太严厉了，并对那些犯错误的人表示同情…把真理削减掉吧。我蒙指示，传道人之所以成就的不多，乃是因为他们害怕伤感情，害怕失礼，并且他们降低了真理的标准。”——《属灵的恩赐》，卷二，284，285面

给老底嘉的真实信息必大胆地宣称：教友们正在犯罪，甚至教会机构也在犯罪。“除非教友们改正这些招惹上帝不悦的罪恶，否则整个教会都要为它们负责。”——《评论与通讯》，1890.12.23

“哦，倘若在地上有一座圣殿需要洁净的话，那么在伯特克勒（又译：战溪）的机构此时就正需要洁净！你们岂不要极其谦卑地寻求上帝，使你们可以清晰无误地宣讲老底嘉的信息吗？上帝的守望者在哪里呢？他们将要看到危险并发出警告…‘大声喊叫，不可止息,…向我百姓说明他们的过犯。’”——《给传道人的证言》，296面

“无论是面对从事卑微职业之人的罪还是面对身居高位之人的罪，施洗约翰都公开地予以斥责。他向君王显贵宣讲真理，无论他们是要接受还是拒绝它。他的宣讲是涉及个人，有针对性的。他指责犹大公会的法利赛人，因为他们的宗教徒具形式…他向希律谈到其与希罗底的婚姻说，你娶这妇人是不合理的…我们的信息应与约翰的信息一样的直接确定。他斥责了君王们的罪过。他斥责了希律的奸淫罪。”——《信息选萃》，卷二，149~151面

我毫不怀疑有些人要抱怨说这本书让他们不舒服。从未有人说过老底嘉的信息是叫人舒服的。倘若有可能修订粉饰这道信息，直到所有人都对其满意为止，那么它也就不再是给老底嘉的直截证言了。预言是“一些人要起来反抗”。

这是否意味着上帝给当今时代的真理信息要造成分裂呢？确实，如此直截证言的结果，必会引起那些自称是上帝子民之人中间的分裂。

请听以下的话：

“上帝圣灵那鉴察心肠肺腑的证言必把那些人从以色列中分别出来，他们曾用上帝所命定的方法争战，以防止教会腐化。错误必须被称为错误。滔天之罪不可文饰，必须直指罪名。”——《证言卷五》，676面

可是现在我又被带回两难之地了。一个人如何能够如此大胆地宣讲教会里明确的罪，而又不被指控为攻击教会呢？毕竟，在教外有许多狙击之人（教内也有一些）一直要与弟兄们争战，批评领导阶层。当然了，真正的老底嘉信息必定是从教会内发出的，而不是来自教外。但它岂不是要被许多人厌恶，拒绝吗？没有人喜欢自己的罪被指出来，教会与人对针对各自的责备都一样敏感。我发现那么多关于“直截证言”的文章却那么缺少直截的证言，其原因可能就在此吧？这道信息必须被传出，罪恶必须被揭露，这一切都必须以爱和忠诚来作成。

我努力为这些真实的顾虑祷告。我越权衡这问题，就变得越加坚信。正如其他任何一个尽责的传道人一样，我能很容易地看到不冷不热的老底嘉烦扰人的基本问题。她并不是全然进入了世界之中，否则她就是冷淡的了。然而她也不是全然进入了基督之内，否则她就是火热的了。那是一种混合体——许多人只是一半的献身，于是就产生了一种懒散与漠然的气氛。

我应该着手写作一本敢于描述世俗化妥协的总体状况及其真实原因的书吗？我意识到上帝已经向我显明这一现象的主要问题及其悲剧性的后果了——这一现象，就是许多基督复临安息日会的教友已经知道的“新神学”的危机。平信徒与传道人都牵扯在其间了。我最大的担心就是那些与我同为传道人的——他们大多数人都是忠诚而献身的——或许会误会我正面的处理是对他们某种间接的攻击。我也不愿意我所爱的教会曲解这些强烈而锋利的话，我感到这些话向一个沉睡的教会透达信念是非常必要的。

当你打开这本书阅读以下篇章时，请设身处地和我一起担负这一未经恳请而蒙分派的职责——这一职责，我相信是主放在我身上的。我爱我的教会，爱其中的教友和领袖们。它是一直通向天上国度的，是上帝眼中的珍宝，是祂在地上所关怀最热爱的对象。我可能有的贫乏、人性的表达方式，无论如何千万不可以任何方式理解为是贬低或不尊重教会。我祷告上帝，在你读完本书后会比以前更爱余民教会，但却要恨恶那些罪——正是那些罪使她与我们可爱的救主分离。

虽然我们将要重点分析不冷不热与妥协的方面，但有两件事是不能忽视的。第一：教会是一个身体，凡是影响到其中一部分的事物，也将影响到其他部分。第二：我们必须看到老底嘉的问题只是撒旦要暗中破坏余民教会之全盘大计的其中一部分。有许多相互关联的原因与果效，在教会团体微妙的属灵构架之中起着作用。

接下来的几章，我致力于在撒旦全面计划与目的的亮光中，分析在教会里展开的事件。撒旦为贯彻其对整个教会团体的计划，就试图在教会的一个部门造成某些情形，这是为什么呢？他为逐渐摧毁这个真理大本营的坚固防御，所发展的长期策略是什么呢？分析撒旦这一方为完成其最终目的而对于事件与环境的恶魔操纵手法，真是一种迷人的，有时甚至是可怕的经历。毫无疑问，他已经发起了多次袭击，并略为成功地冲淡了真理，然而所有黑暗的势力都无法胜过永生上帝的教会。本会并非仅仅是众多教派中的一支。它是一个预言的运动，预定要恢复累代陷落的真理；它是不能也不会失败的。在撒旦最后的猛烈攻击中，教会即便似乎快要倒下了，但却永不会倾倒。它会挺过来并且得胜。那些在摇动与考验的经历中持守忠心之人，将要与它一同凯旋。我的祷告就是，通过对撒旦运行策略的披露，会帮助我们预备好，不至跌进撒旦在我们沿途中已经设置的以及将要设置的可怕陷阱里。

CHAPTER 1 LAODICEA -AN UNHOLY MIXTURE

Have you ever been on the horns of a dilemma? That's where I am right this moment. For the past thirty-eight years I have been preaching this beautiful message, and calling people into the joys of the family of Christ. No work could be more satisfying or rewarding. The last twenty years have been spent in full-time evangelism, and God has graciously given me 200 souls per year for His kingdom, just from my public crusades. What a thrill it has been to watch the Spirit of God transform the lives of those whom He has led into the meetings! Thousands of others have been won by the Amazing Facts literature and radio-TV outreach. I expect to be doing this work until Jesus comes.

But let's return to my dilemma. I am puzzled about what to do for those who are members of the remnant church. Most of my ministry has been directed toward public evangelism, and winning new people to the truth.
Only one out of the thirty-six books I have authored is directed to Seventh-day Adventists in particular. All the others are especially written to reach the general public with the great doctrinal and prophetic messages which we hold dear. Obviously, in this book I am addressing myself in particular to those who already are in the church, and who are committed to it just as I am.

My crusade appointments have taken me into hundreds of churches where I have had the opportunity to make friends with many thousands of our faithful people in the United States and Canada. It has been a heartwarming experience. Naturally, I have also been able to observe firsthand many of the spiritual problems which the grass-roots membership are struggling to overcome. My heart goes out to them. There are no better people in the world than those who belong to this last-day church of prophecy. Neither is there any group whom Satan hates with such intensity. He is angry with the woman and her seed, because they keep the commandments of God and have the testimony of Jesus.

Even though the book of Revelation identifies our church as the "remnant," it also applies another name to it in the context of the seven prophetic churches. The last one before Christ returns is given the significant title of "Laodicea." We have never denied our historical relationship to this final manifestation of God's called out people. At the same time, we have not been very eager to accept the characterization so vividly depicted by the apostle John. He described this church as a strange mixture of flesh and spirit. Apparently blinded by its compromising posture, it seems unable to recognize the true nature of its nauseous, lukewarm state.

"I know thy works, that thou art neither cold nor hot; I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see." Revelation 3:15-18.

How fortunate we are to have this divine preview of the special snare Satan will use against us in these last days. We have not only been forewarned; we have also been assured of God's willingness to provide the divine remedy for this potentially fatal condition. He offers eyesalve to overcome the blindness, white raiment to overcome the nakedness, and gold to overcome the poverty. In other words, no one really needs to remain lukewarm and Laodicean. Says the True Witness:

"As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." Revelation 3:19, 20.

The most exciting thing I see in these verses is that God loves Laodicea, even though she is self-deceived and divided in her loyalty. He pleads with her to turn back and accept His solution for all her ills. In plain, simple language He says, "Repent, and open the door for me to come into your heart." Here we find the buying power to obtain all the prescriptions for a total recovery. The person of Jesus, received into the heart, will bring righteousness, faith, and the Holy Spirit. Those who were wretched, miserable, poor, blind and naked now enter into an overcoming experience that leads them at last to sit side by side with the Father on His throne. What a prospect!

Please take note that the Laodicean message is a call to "repent" and "open the door" to Jesus. But what are we to repent of? Obviously those who are deep into this paralyzing predicament do not even recognize that they are sinning. They claim to be rich and in need of nothing! Lukewarm water causes one to relax and become lethargic. Laodiceans are oblivious to their desperate and lost condition. "And knowest not that thou art wretched . . . and blind, and naked." Revelation 3:17. That's the real problem with Laodicea. She really can't see. The most tragic thing about the worldly state of the church is that she doesn't recognize her own miserable plight. She is comfortable with the way things are going. Platitudes and generalizations roll over the ears of Laodiceans without making the tiniest impression. Books and articles have also been written about the need to repent of this loathsome attitude which God detests. Yet, we see the situation almost growing worse. Why? Why hasn't the message been heeded? I've analyzed many of the appeals in our publications, and they are wonderfully presented. But as I studied deeper, I discovered that almost none of them spelled out what to repent of. Suddenly it became clear to me why there was little response. Those eloquent appeals to turn from sin bring no response because Laodiceans cannot see. They are incapable of discerning sin. Vague terms like "sin" do not really register with them. They need to have sin defined, described, and delineated. We have assumed too often that the Holy Spirit will take over and teach the details if we just provide the general appeals.

I searched deeper into the Spirit of Prophecy and discovered that Sister White brought some of the strongest rebukes against those who would not boldly give the straight testimony and call sin by its right name. It was then that I began to realize that in these final probationary moments, God is depending on watchmen to blow a trumpet of warning in such clear notes that not even a blind, sleepy Laodicean can fail to get the message. When people are half asleep, it often requires much more stimulation to shake them back to full reality.

Just how serious is the Laodicean condition? And how important is the work of arousing the sleeping saints?
Sister White wrote:

"The testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance, and all who truly receive it, will obey it and be purified." Testimonies, Vol. 1, p. 181.

Surely we need no stronger words than these to impress us with the necessity of properly understanding the message. The urgency of the repeated call to "cry aloud and spare not" and "call sin by its right name" indicates that a very pointed testimony is to be borne to the church.

What does it mean to call sin by its right name? Does it mean to declare boldly that adultery is a sin, stealing is a sin, etc.? If so, then every Adventist pastor around the world has been faithfully preaching the Laodicean message throughout our history. Yet Sister White declared that in her day such pastors were "few indeed." (Testimonies, Vol. 5, p. 300.) Is it any better in our day? Is the straight testimony being presented throughout the church? If it is, why hasn't the shaking occurred long ago? She said, "Some will rise up against it, and this is what will cause a shaking among God's people." Early Writings, p. 270.

Let's face it. No one is rising up in the church against ministers who identify adultery as a sin, lying as a sin, and Sabbath-breaking as a sin. No one will do it, either. It is expected by everyone in the church that watchmen will preach against such activities and will label them as evil.

Is it not obvious to all of us that the reason for many "rising up" against the straight testimony of the Laodicean message is because it not only defines sin, but relates sin directly with those in the church who are committing it? Wrote the servant of God:

"They wish smooth things spoken unto them. And if the wrongs of individuals are touched, they complain of severity, and sympathize with those in the wrong. . . . Let the truth cut. I have been shown that why ministers have not more success is, they are afraid of hurting feelings, fearful of not being courteous, and they lower the standard of truth." Spiritual Gifts, Vol. 2, pp. 284, 285.

The true message to Laodicea will boldly declare that sins are being committed by the church members, and even by the institutions of the church. "Unless these evils which bring the displeasure of God are corrected in its members, the whole church stands accountable for them." Review and Herald, December 23, 1890,

"Oh, if ever a temple upon earth needed purifying, the institutions in Battle Creek need it now! Will you not seek God most humbly, that you may give the Laodiceen message with clear, distinct utterance? Where are God's watchmen who will see the peril and give the warning. . . . 'Cry aloud, spare not, . . . show My people their transgression.' Testimonies to Ministers, p. 296.

"John the Baptist met sin with open rebuke in men of humble occupation and in men of high degree. He declared the truth to kings and nobles, whether they would hear or reject it. He spoke personally and pointedly. He reproved the Pharisees of the Sanhedrin because their religion consisted in forms. . . . He spoke to Herod in regard to his marriage with Herodias, saying, It is not lawful for thee to have her. . . . The message we bear must be as direct as was the message of John. He rebuked kings for their iniquity. He rebuked the adultery of Herod." Selected Messages, Bk. 2, pp. 149-151.

I do not doubt that some will complain that they are not comfortable with this book. No one has ever said that the Laodicean message is to make people comfortable. If it were possible to trim it and refine it until all were comfortable with it, it would no longer be the straight testimony to Laodicea. The prophecy is that "some will rise up against it."

Does this mean that the true message of God for this time will be divisive? Indeed, the effect of such a straight ' testimony will cause a separation among the professed people of God.
Listen to this:

"The searching testimony of the Spirit of God 'will separate those from Israel who have ever been at war with the means that God has ordained to keep corruptions out of the church. Wrongs must be called wrongs. Grievous sins must be called by their right name."' Testimonies, Vol. 5, p. 676.

But now I am brought back to the horns of my dilemma. How does one speak so boldly about specific sins in the church without being accused of attacking the church? After all, there are scores of snipers on the outside (and a few on the inside) who spend all their time fighting the brethren and criticizing the leadership. Of course, the true Laodicean message must be given from within the church, not from outside. But would it not be resented and rejected by many? No one likes to have his sins pointed out, and churches and people are equally sensitive to personal censure. Could this be the reason that I found so many of the "straight testimony" articles so lacking in straight testimony? The message must be given, the sins must be exposed, and it must be done with love and loyalty.

I struggled and prayed over these very real concerns. The more I weighed the matter, the more convicted I became. Like any other conscientious minister, I could readily see the disturbing, basic problem of lukewarm Laodicea. She was not all the way into the world, or she would have been cold. But neither was she fully into Christ, or she would have been hot. There was a mixture-a halfway commitment on the part of many which had created an atmosphere of lassitude and unconcern.

Should I undertake to write a book that would dare to address the total picture of worldly compromise and the true causes of it? I felt that God had shown me the major issues and tragic consequences of the phenomenon which many Seventh-day Adventists have come to know as the "new theology" crisis. It involved both laymen and ministers. My greatest anxiety was that my fellow ministers-most of them dedicated and loyal-might misconstrue my head-on approach as some sort of oblique attack on them. Neither did I want my beloved church to misinterpret the strong, incisive language which I felt was needed to strike conviction to a sleeping congregation.

As you open this book to the following chapters, please try to empathize with me in the unsolicited assignment which I believe the Lord has laid on me. I love my church, its members, and its leaders. It is going through to the kingdom. It is the apple of God's eye, and the object of His greatest solicitude and love on earth. Nothing I might express in my poor, human way is to be perceived as demeaning or dishonoring it in any manner whatsoever. I pray that after you have read this book, you will love the remnant church more than ever before, but will hate the sins that would separate her from our loving Saviour.

Although we will be focusing on the aspect of lukewarmness and compromise, there are two facts that must not be overlooked. First: The church is a body, and whatever affects one part of it, will also affect other parts.
Second: We must see the problem of Laodicea as only one portion of Satan's great overall program to subvert the remnant church. There are many interrelated causes and effects which operate within the delicate, spiritual framework of the church body.

In the following chapters, I have sought to analyze the unfolding events within the church in the light of Satan's overall plan and purpose. Why would he try to create certain conditions in one department of the church in order to carry out his design for the full body? What long-range strategies has he developed to break down gradually the strong defenses of this citadel of truth? It has been a fascinating, and sometimes terrifying, experience to diagnose the diabolical manipulation of events and circumstances on the part of Satan to accomplish his ends. There is no question that he has made many inroads, and has succeeded in somewhat diluting the truth, but all the forces of hell cannot prevail against the church of the living God. This is not just another denomination. It is a movement of prophecy, destined to restore generations of fallen truth, and it cannot and will not fail. Even though, in the fierce heat of Satan's final assault, the church may seem about to fall, it does not fall. It will survive and triumph. And all those who remain faithful through its shaking, testing experience will triumph with it. My prayer is that the exposure of Satan's operating tactics will prepare us to avoid the terrible pitfalls which have been and will be placed in our path.