"GOD IS LOVE."

This is the grand expression of the Bible--the key-note of Christianity. It is the foundation of the great plan of creation and redemption, and the underlying principle in the structure of the Word of God.

It is truth, the truth, as God is true, the embodiment of all other truths; so that whatever, rightly understood, is not in harmony with it must be false. "God is love," eternal and unchangeable. All that He has done or will do can but express His infinite fullness. All His attributes are moved and controlled by love.

"God is love." Many feel, as a result of education, that God hates them, but that Christ loves them; others believe that Christ purchased the Father's love. Both are answered by Christ's words: "God so loved the world that he gave his son," &c. John 3:16. Christ's work is not to purchase the Father's love, but to manifest it. Practically, if not as theologians teach, Christ's words are true: "I and my Father are one" --one in purpose and in work.

Christ prayed to the Father that the disciples might be one, "even as we are one." "As thou, Father, art in me and I in thee, that they may be one in us," &c. John 17:21. He could thus be called "Immanuel --God with us." "Without controversy great is the mystery of godliness: God was manifest in the flesh." 1 Tim. 3:16. God gave his Son. The Son "gave himself for us." Truly they are in harmony. The love of the infinite God could neither be created nor purchased, but it could be shown. This is one part of the work of the Son of God --to reveal the Father. To reveal his love is to reveal himself, for "God is love." Without Christ or, out of Christ God cannot be known. The Father does not reveal the Son, but the Son reveals the Father, "For no man knoweth who the Son is but the Father, and no man knoweth the Father but the Son, and he to whom the Son will reveal Him." No theologian need attempt an explanation of the Divine Sonship of our Lord. "But it pleased the Father that in Christ should all fullness dwell,"-- "All fullness of the Godhead bodily." --Col. 1:19, and 2:9. He is the Word, the truth, the personal embodiment of all that is good and true, and emphatically the Revelation of God. "The Word was with God and the Word was God." "The Word was made flesh." He took our nature, the "form of a servant, and was made in the likeness of men." Phil. 2:7. He of whom it was said, "Let all the angels of God worship him," [that must include Michael,] and "Thy throne, Oh God! is forever and ever," (Heb. 1:6,8); "Left the glory he had with the Father before the foundation of the world;" "made himself of no reputation;" "was made a little lower than the angels;" "for the suffering of death, crowned with glory and honor, that he, by the grace of God, should taste death for every man." Heb. 2:9.

Great condescension! Glorious love! Whose love? Both the Father's and the Son's, but primarily the Father's. "God so loved that he gave." The love caused the gift. "God commendeth his love to us, in that while we were yet sinners, Christ died for us." Rom. 5:8. "And all things are of God, who hath reconciled us to himself, by Jesus Christ, and hath given to us the ministry of reconciliation, to wit: that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them," &c. 2 Cor. 5:18,19. The hymn line, "My God is reconciled," has well been changed, "To God I'm reconciled." It is man that is out of order--away from home-- and God is in Christ to win the wanderer back. God hates sin, but loves the man. One reason why he hates sin is because he loves the man, and sin destroys man's happiness and if persisted in will destroy the man himself. "Thou hast destroyed thyself, but in me is thy help found," saith the Lord. "The grace of God, that bringeth salvation to all men hath appeared." Grace is love and favor. God in Christ brings salvation to all men absolutely, so far as relates to the recovery of what was lost in Adam, "Who will have all men to be saved." "As in Adam all died, so in Christ shall all be made alive." Thus, "We trust in the living God, who is the Savior of ALL MEN, specially of them that believe." 1 Tim. 4:10.

He has not only redeemed man from what was lost in Adam, but has made higher attainments possible, brought Salvation near, within reach of all men, and is the "author of eternal salvation to them that obey him." Heb. 5:9. He not only "gave himself a ransom (to buy man back from death) for all," but it is "to be testified in due time." 1 Tim. 2:6. He not only "will have all men to be saved" (from the Adamic penalty), but will also have them "come to the knowledge of the truth." Ver. 4. Thus, and in "due time," he is the "true light that lighteth every man that cometh into the world." John 1:9. All who have died without the true light, will be enlightened in future, and the words of the angel will be verified: "Behold, I bring you glad tidings of great joy, which shall be to all people." Luke 2:10.

The salvation from death is secured to all by the Ransom; the salvation from sin is made possible to all by the light, and all this is the Father's arrangement, through the Son, who is constituted Redeemer, and also the "Head"--"Firstborn" of a new race in a Spiritual and immortal life. He restores the old to all, and imparts the new to as many as receive and obey the truth.

How true it is, that: "He that loveth not, knoweth not God, for God is love." 1 John 4:8. "Love is of God." Ver. 1. "In this was manifested the love of God toward us because that God sent his only begotten Son into the world, that we might live through him," (the Son.) (Ver. 9.) "Herein is love,... that He loved us," &c. (Ver. 10.) "We love him, because he first loved us." (Ver. 19.) In view of so much testimony, who can doubt the Father's love, or believe that it was purchased by Christ's death. Christ's death meets a necessity of man, in relation to man's forfeited life; hence He purchased man, and not God. God arranged it as a grand exhibition of his love for man. "Ye are bought with a price, therefore glorify God," &c. "Thanks be unto God for his unspeakable gift." We love the Giver and we love the Gift. "Whom having not seen, we love." Who can refrain from joining the grand chorus of the angels: "Glory to God in the highest, and on earth, peace, good will toward men." Luke 2:14.

THREE WORLDS.

The past, present and future of the family of man are all included in the "Three Worlds." The world that was before the flood, the world that now is, and the world to come. The history of mankind and the history of the Gospel of Christ are inseparable; hence, the plan of salvation spans these three worlds.

The Greek word "Kosmos," translated world, as above, relates to the order or state of things, and does not refer to the literal earth, as some suppose. The same word is often used when the people are meant, as, "God so loved the world;" "Behold the Lamb of God that taketh away the sin of the world;" "The field is the world" (Christ does not sow the good seed in the ground --mankind is his field of operation); "He is the propitiation for the sins of the whole world." Kosmos is thus used for the general "order" of things, or for the people, but we have yet to learn that the word is ever translated earth, or has that meaning. The nearest to it, perhaps, is when Peter speaks of these three conditions as three distinct "heavens and earth." 2 Peter 3. The first "perished" (came to an end), the second is "reserved unto fire," and will end also, but the third, or "new heavens and new earth," is the "world without end."

These three exist in the order of succession as above, no two at the same time, and the same planet, Earth, is the basis of all three.

The change at the flood was not so much physical as dispensational. The administration of God was changed, but the earth, with its "mountains" and consequent valleys, still remained. "The waters prevailed and all the high hills were covered." Gen. 7:19. The ark rose above the mountains, carried on the face of the waters, and when the waters abated "the ark rested upon the mountains of Ararat." Gen. 8:4. The waters rose and fell, but there was apparently no change in the form of the earth itself. The trees seem to have remained in place, for had they been floating, the dove might have found a place "for the sole of her foot" (ver. 9), and "an olive leave plucked off" would have been no evidence that the waters were abating (ver. 11).

A few of these simple things well noted, might help to dispel some of the exaggerated expectations of many as to physical changes in the "new heavens and earth" promised. "New" does not necessarily mean absolute perfection.

The first "order" is called "the old world," 2 Peter 2:5. Then "This present evil world" must have been new at first. As the second "waxes old" and passes away, another new one comes on, "Wherein dwelleth righteousness." It has been thought by some that it must therefore be absolutely free from sin from the very first. This is an evil world, but there is some good in it, and when Satan is bound --limited-- chained--it will be reversed. Righteousness will be the rule and sin the exception. "The sinner being an hundred years old, shall be accursed." Isa. 65:20. Sin and death go hand in hand, and neither shall be destroyed until the end of the thousand years: "The last enemy that shall be destroyed is death." 1 Cor. 15:26.

These three worlds are the basis of the Bible plan of salvation, and may therefore serve as a means of explaining the word in reference to the plan. If a statement of the word belongs to any one of these worlds, it will be a perversion to apply it to another, or to what lies outside of them altogether.

To get the true import of anything revealed by the Spirit of God must be important, in order that the designed effect may be realized. Without an outline of the plan, it is not surprising that men have failed to "rightly divide the word of truth." If it be remembered that the "world to come" is not the "spirit world," or state of the departed in any sense, but a future state that does not begin until the second, or "present evil world," ends, many Scriptures will be plain. "Ye shall be recompensed at the resurrection of the just." The resurrection is at the last trump (1 Cor. 15) during which time Christ comes, and the reward is given to "prophets, saints, and them that fear God's name, small and great." Rev. 11:15-18. The reward is "eternal life" to them who seek for it "by a patient continuance in well-doing" (Rom. 2:7), and Jesus says, "in the world to come eternal life." This division of the word, by the plan of the ages gives an intensity of interest in the coming of our Lord, for whatever man's state in death may be, it is clear that our reward is not due till he comes at the beginning of the world to come. Man does not go to it, but it comes to us. Those who died in the world before the flood did not thus reach the present world, which was then future, so neither can men reach the world to come by dying. Living or dead, we must wait for that period to come before we can be in it, as we wait from one day to another, and when the new period or day has come, those who have not died will be in the world to come as well as those who are raised from the dead, just as Noah passed from the old world into the new, having escaped death. It does not militate against this idea, that the saints are to enter upon a higher state than the nations, being raised in the "spiritual body," and made equal to the angels at the beginning of that world. The heavenly state of the saints, as the "Bride, the Lamb's Wife," and the earthly state of the nations, as the "blessed of the Lord," are facts of the world to come and in harmony with each other. If the saints are to rule the nations as promised, the nations must be there to be ruled. There are high and low, heavens and earth, in the future as well as in the past. In this present evil world, the angels--unseen, yet real persons-- have a great deal of power, as "ministering spirits sent forth to minister for them who shall be heirs of salvation." Heb. 1:14. "But unto the angels hath he not put in subjection the world to come whereof we speak, but...what is man that thou art mindful of him." This world is subject to the angels, but the future world is made subject to glorified man, Jesus being the head of the glorified body. The above proves that angels are not glorified men, and also that man will supersede the angels in administration of God's benefits to man in the flesh. The "Church of the Firstborn," exalted to the throne, will sing a song the angels cannot learn.

An understanding of much of God's Word is made easier by first having a "bird's-eye view" of the plan as shown by the "Three Worlds."

"God is Love."

No. II.

"Order is Heaven's first law." God has a plan, a systematic way of doing his work. All human plans laid in harmony with God's plan are perfectly safe and certain of success. God's work reveals himself, His wisdom, power and love. He can be known in no other way. As "the tree is known by its fruit," the fountain by the stream, the child by his doings, and the man by his life; so God's great Gift, and the work executed by Him, reveal the fullness of His love for man. God's plan is one of both revelation and salvation. He reveals himself as a means of eternal life to man. "This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent." John 17:3. Jesus Christ is most emphatically the way of God's approach to us; the channel through which light and salvation flow within our reach, and also the way of our approach to God. He is thus the Mediator--"the way, the truth and the life." The glory of Christ's position and work, and our absolute dependence on Him, will be appreciated if we bear in mind that all we know of God is revealed in Christ, and "no man cometh to the Father except by Him." Christ in every stage is called the "Word." Of the pre-existent state it is said, "In the beginning was the Word." John 1:1. By whom God spoke all things into existence, and for whom also they were created. Of the first advent--more properly the Incarnation--it is said: "The Word was made flesh and dwelt among us,...full of grace and truth." Ver. 14. And at His future glorious epiphany --"the manifestation of the Sons of God," [Rom. 8:19]-- as the Bridegroom and the Bride "glorified together, [ver. 17,] when at the head of that glorious "army in heaven," He goes forth "conquering and to conquer," He still is called "The Word of God." Rev. 19:13. The "Word" is an expression proceeding from God, and going forth to man, and in all the ages of redemption, He is as a stream from the Eternal Fountain; proving that "the mercy of the Lord endureth forever;" and as the "Arm of the Lord" made bare and extended to help, until "all the ends of the earth shall see the salvation of our God." Isa. 52:10. "I am the Truth," said Jesus. The Word is the Truth spoken or expressed. The Bible is God's word, because it reveals the Lord Jesus Christ, and the great plan of salvation. It contains and reveals Christ, as He contains and reveals the Father; hence, "he that heareth my words and believeth on Him that sent me, hath everlasting life, &c." John 5:24.

The Lord Jesus is the Spirit of the Word, [2 Cor. 3:17,] the golden thread of revelation from end to end, even in the writings of Moses, [John 5:46-47,] but hidden by the letter as a veil from the unbelieving Jew, [2 Cor. 3:13-18,] and from all others who cannot "discern spiritual things," "the deep [covered] things of God."

"The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them for they are spiritually discerned." 1 Cor. 2:14. The ability to discern spiritual things must depend on the extent to which our minds are controlled by the spirit of God, [ver. 11.] Christ is not only the golden thread of revelation, but the foundation on which the structure of the Word is built, and of the plan of the ages.

The poet must have had a glimpse of the grandeur of the plan and of Christ's relation to it when he penned the hymn entitled "Rock of Ages."

"By whom, also, He made the worlds" [aionios, ages]. Heb. 1:2. The plan and all things were formed not only by Him, but for Him. [Col. 1:16.] The plan of salvation is truly the plan of the ages which God formed for his Son; and to know God and Christ fully, we must know their plan of work. The work is moved by and expresses their love; therefore, the better we understand the plan and work, the more we will appreciate the love. God's love known-- "shed abroad in our hearts" --produces love to Him in return. "We love Him because He first loved us." 1 John 4:19. And as God's love shows itself in his works, so will our love show itself in our works. "If ye love me keep my commandments." John 14:15. "If ye keep my commandments, ye shall abide in my love, &c." John 15:10. "These things have I spoken unto you, that my joy might remain in you and that your joy might be full. This is my commandment: That ye love one another, as I have loved you." [V. 11-12] The Lord cares for our joy and comfort. He asks only what is for our good-- "reasonable service," and yet He asks all-- "your bodies a living sacrifice. Rom. 12:1. Self denial, under the Lord's direction, is the surest means of happiness. "Perfect love casts out fear." 1 John 4:18. Fear is not a good motive to obedience. Loving obedience is an expression involving both heart and life. The unfaithful servant who hid his Lord's money said, "I feared thee." He believed the lord unjust, because he was unjust himself. "Out of thine own mouth will I judge thee." Luke 19:20-22. As fear was the cause of unfaithfulness, so love is the cause of faithfulness. The one that knows God and His plan of the ages, cannot be afraid of the Lord, nor believe Him unjust. "Acquaint, now, thyself with him and be at peace." "Oh, taste and see that God is good, whoso trusts in Him is blest. That some love the Lord and serve Him, who know but little of God or his plans, there can be no doubt; and even babes in Christ are dear to the Master; He carries the lambs in his bosom like a tender shepherd. But we are not always to remain babes, but grow up into Christ as men of full stature. Eph. 4:13-15. "Leaving the [first] principles, let us go on to perfection." Heb. 6:1. We would not discourage any, however weak or ignorant, who sincerely love the Lord; [and none of us but may yet learn more,] but we would encourage all to "grow in grace, and in the knowledge of our Lord Jesus Christ." 2 Pet. 3:18. In order to grow we must be fed, and with the "bread of God." "I am the Bread of Life." "I am the Truth," said Jesus, and also, "Man shall not live by bread alone, [natural,] but by every word that proceedeth out of the mouth of God." Oh, that we all may search for the truth, eat it, digest it, grow strong, and be faithful in the work of the Lord. Until we are sure that we know all that God has revealed in Christ and His word, there can be no stopping place, or time to stand still. Walk, run, strive, fight, press on in the path "that shineth more and more, even unto the perfect day," [Prov. 4:18,] keeping our eyes on "the mark for the prize of the high calling of God in Christ Jesus." [Phil. 3:14.] To appreciate which, it will be necessary to know God's love as revealed in the plan of the ages.

THE AGES.

The plan of salvation comprehended in the three worlds, is progressive in its character, requiring ages for its development. There seems to have been but one age definitely marked in the world before the flood, but this present world is sub-divided into three ages. The first, Patriarchal or one-man age, in which only one man at a time represented the Lord as ruler of the family; (in this it was similar to the age before the flood.) The second, Jewish, or the twelve tribe period, for in it, or from Jacob's death, the last patriarch, until the death of Christ, the tribes of Israel represented the Lord's cause, and were reckoned His people. The third, beginning at Christ's resurrection and reaching to His second coming, usually known as the Gospel age, during which the Lord turns to the Gentiles to take out a people for His name, i.e., the Bride, the Lamb's wife, the Church.

This brings us to the beginning of the world to come, which is, in God's purpose, subjected to the Bride made ready and glorified together with Christ; and it also is divided into ages, the first of which may be the thousand years' reign, (Rev. 20,) or that reign may include more than one dispensation. We would not speak of the order of future events with as much confidence as of the past, but it is evident that the period after the Lord's coming and exaltation of the Bride, is not as some say, "One Eternal Age," for Paul in speaking of that exaltation and the object of it, says it is. "That in the ages (aionios) to come He might show the exceeding riches of His grace." (Eph. 2:7.) In the worlds and ages we thus have an outline of the plan, a bird's-eye-view of its development, and a glimpse at the glorious outcome. We may thus be prepared for a more particular study of the work of the various ages, and be better able to appreciate the progressive character of revelation.

Each age is a step in the plan, and each step higher than the preceding one.

"Onward and upward" is a motto based on the spirit of God's plan. Each age is a period of time, and each period has its own peculiar dispensation, or work of God. The object of the Lord, by the various dispensations of wisdom, power and love, is to reveal Himself, and so save mankind. God deals with the race in some respects, as with an individual, adapting His truth to the capacity, as in infancy, youth and manhood, which will explain why some things are stated as they must appear to man, rather than the absolute truth, which can only be received by a mind made perfect. Thus the sun is said to rise and set; and the unchangeable God is said to repent that He had made man, as if the work of infinite wisdom had proved a failure.

The Lord spoke to man as parents are compelled to talk to their children, coming down to their apprehension.

Some think this is deception or lying, but we view it differently. It is making a vague impression rather than none at all. Tell a little one that the sun stands still and the earth moves, and he is confused, for he will believe his own sense or what appears true to his own eyes, rather than what is told him.

Revelation is not designed to teach the science of astronomy, or anything else which man can discover himself by the use of his natural powers. God helps us only when we cannot help ourselves.

It is on this principle of adaptation that God teaches by symbols, figures, types and shadows, representing the real or spiritual truth by natural objects. The truth is in some respects hidden that it may be revealed, contradictory as this may seem at first thought. It is hidden for a season and made plain in due time. He spoke in dark sayings and parables, giving occasionally the key which would open them when applied. With a smoked glass, which obscures the light, we can see the sun better than with the naked eye. God in Christ can be known, but without a mediator he is unsearchable.

Before the Jewish age the Lord appeared as a man; but the law was by the disposition of angels; but "in these last days, He has spoken to us by his Son." When it can be realized that the incarnation, or "God manifest in the flesh," was a culmination of the same principle of teaching spiritual things by the natural, as God had used from the beginning, the unity of the Bible will be vindicated, and confidence in it as a divine revelation established.

However much the stream of truth may be soiled by handling, it but shows the nature of the soil through which it has flowed, while the sparkling jewels it contains reveals its heavenly origin.

The truth is revealed in a progressive manner, according to the plan of ages. Take one line of thought for example: when sin, by one man, had entered, and all its dark consequences entailed upon humanity, the first ray of light and hope dawned upon our race in the form of a threatening against the Tempter-- "Her seed shall bruise thy head, &c." Here is confessedly the whole plan in a nutshell. The Conqueror, the struggle, resistance, and the final victory. The figure used means death to, the Serpent, and in its execution, can signify no less than the extirpation of all that hideous monster represents. It points to a clean universe, when both sin and death shall be no more. But what could Eve know about it? It was not addressed to her, but to the Tempter. It was a threatening, not a promise; though containing, as in germ, the whole plan of salvation.

The dimness of that light was the characteristic of the whole age. Let us follow the light and observe its development. Two thousand years pass before we find the promise, "In thy seed shall all kindreds of the earth be blessed." This is the same great plan. That was a curse, this a blessing; but curse to the Serpent means blessing to the nations. This is an increase of light on the same subject, and yet how dim. We, living at this late day, know that seed was Christ. (Gal. 3:16.) This is the Holy Spirit's definition of the promise. But the wording of the promise made it refer to Isaac or, in other words, "the seed according to the flesh." It may be said the promise had a double meaning--natural and spiritual. True, but the natural was all that could fairly be drawn from the words, and the spiritual was kept out of sight until the true seed had come. Isaac and Christ are to each other as the natural and the spiritual. Here, as everywhere, the order holds good; first the natural and then the spiritual. The natural is the basis, being first; Christ came through Isaac. The greater in this sense proceeds from the less. "The elder shall serve the younger." From the lower to the higher is God's order, and all these facts prove the progressive character of God's plan.

The Spirit reveals also the fact that the "Seed" comprehends not one person only, but many persons united as one. Let special thought be given to this fact. It is much neglected. Truths of great value are obscure on account of this neglect.

This many in one is true of the natural as well as the spiritual. The Jews were the natural seed, and the whole age was used for their development. The Christian Church is the spiritual seed and an age is used for their development. Paul contrasts them thus: "They which are the children of the flesh are not the children of God; but the children of the promise are counted for the seed. Rom. 9:8. Not one child, but children! Who are they? Gal. 4:28, answers: "Now we brethren, as Isaac was, are the children of the promise." Then it follows that, "we brethren" are the seed.

During the Jewish age, while the natural seed was being developed, the law and the prophets bare witness, and the light increased, but only the spiritually minded could discern the deeper truth. The mass saw only the natural, and were led to expect an earthly glory; hence, they rejected their Messiah when He came. It is true He came in the flesh, as a part of the Jewish nation, and fulfilled such prophecies as related to His sufferings in the flesh, but these were overlooked as not in harmony with their desires; (see Isa. 53) and to them, in their blindness, it was as if He had not fulfilled them. Christ fulfilled, "First the natural," and did not enter fully upon the spiritual until he was born from the dead, "quickened (made alive) by the spirit," which was in Him before he died.

The true seed, destined to "bruise the Serpent's head," and bless the nations, is both spiritual and immortal. Jesus is the Firstborn into that condition, and is appointed Head of immortal mankind-- the second Adam. (As shown before, the natural is the basis of the spiritual, and man having forfeited his natural life, it is necessary that the natural man should be redeemed from death to give opportunity for development into the higher life. This redemption is a preparatory feature of Christ's work, and for this purpose He gave his life a ransom. Thus Christ is restorer of the old race as well as Head of the new race.)

During the Gospel dispensation and by the spirit of Christ, the members of the body are being prepared, and during the sounding of the seventh trumpet they will all be rewarded. Rev. 11:18.

"They that are Christ's at his (parousia) presence."

These, made one with Him even as he is one with his Father, (John 17:21-22,) constitute the seed.--"Heaven's conquering army." Rev. 19:14. The work of the seed must follow the complete development of the seed. Overlooking this fact has led thousands to suppose God's plan of salvation terminates at the second coming of Christ. From what has been written, it may be seen that God does not begin to save the world (proper) until then. The work of ages past has been the calling out of a few, under discipline, for a high position. Oh, what a responsible place we occupy, to whom the light of the good news has come. Our position in the kingdom depends on our faithfulness. The crown and reign are to those who suffer and overcome.

But what an encouragement to endure all--our's is indeed a high calling. Many are the titles given the church of Christ in the Word, but none so endearing as the "Bride, the Lamb's Wife."

To realize the glory and excellence of such a position in prospect, must prove the antidote to melancholy and worldliness, and be the strongest motive to faithfulness.

DAILY BREAD.

"Give us this day our daily bread," is the first petition for self allowed by the Saviour. This is fundamental, as "bread is the staff of life." We need food daily, to supply the constant waste, and thus sustain the life. This petition is an expression of our conscious dependence on "Our Father" as the Giver. He knoweth that we have need of these things, and is constantly supplying the wants of even the prayerless and the unthankful. But the grateful ones know that they enjoy the blessings as they never did until they learned to look up.

If any one supposes that this, or any other prayer, will be answered while we remain in negligent misuse or disuse of the means appointed for the attainment of such blessings, they will be disappointed. God helps us to help ourselves. If God gives the increase, it is also necessary that Paul and Apollos should plant and water. To ask aright, implies that we are willing to receive the blessing in the Father's way, and truly the spirit of prayer will prompt the heart and nerve the arm for needed toil. That the Lord helps the helpless oftentimes, by more than ordinary means, we cannot doubt; and many of the Lord's poor, but "rich in faith," have proved to their great satisfaction the value of prayer.

What philosophy may not teach, and philosophers deny, because they can in their sphere deal only with natural or ordinary laws and means, is yet known to be a reality by those trained to a higher sphere of thought and experience, being "led of the spirit of God."

To deny the supernatural is not uncommon, even by those who would not dare to accept its legitimate conclusion --Atheism. From God's standpoint nothing is supernatural. All is below Him. What is above our range of thought or comprehension is to us miraculous. Let men deny the miracles who are wholly unconscious of the existence of spiritual beings. The existence of such beings involves the existence of spiritual laws, which in operation will produce effects as much above the laws with which mortals are familiar, as the laws themselves are higher. That the spiritual has power over the natural, is as true as that mind controls matter; and what we call a miracle, is a manifestation of the superiority of the spiritual over the natural in an unusual way; a glimpse of that, which to all who ever enter the higher plane of existence, will then appear simple, and as easily understood at least as the operation of laws on the plane of the flesh. It required no more power to feed the multitude by a miracle, than to produce the same amount of food by the ordinary law of growth. The use of miracles was to show that He who performed them was Divine; the same One by whom and for whom all things were created. Prayer, which is by the spirit, is a connecting link between us and heaven; a cause, which, in its sphere, is as effective as plowing or sowing on the earthly plane, and opening the windows of heaven brings the blessing down.

An answer to prayer does not prove that God is changeable, any more than the fact that faithful labor will secure temporal blessings, while the sluggard will suffer want.

There is another line of thought suggested by this petition. As bread is the staff of natural life, so it is used to represent the support of the spiritual life. This use of the term is quite common in the Bible: "Man shall not live by bread alone, but by every word of God," said the Saviour in answer to the temptation. "I am the Truth," and "I am the bread of life;" comparison will show that the truth and bread are used interchangeably. "He that eateth me shall live by me;" "and except ye eat of the flesh of the Son of Man, and drink his blood, ye have no life in you." That this is spiritual life, begotten by the word of truth, and sustained by the same word, I think no Christian will deny. While it is true and necessary that Christ should literally take the flesh and blood of man, that He should "taste death for every man," and by means of death destroy the captor and deliver the captives from the bonds of the same natural death, or, in other words, restore the natural life; (Heb. 2) it is also true, that as the natural life represents the spiritual, these same terms, "flesh and blood," are used to represent the bread of spiritual life.

The Bible clearly teaches the recovery of all from the loss by Adam, unconditionally; as they were not responsible for the curse, they are made partakers of that restoration without their choice, but it is necessary to obey the truth in order to secure the spiritual life, and consequent eternal salvation.

We need daily bread spiritually, as well as naturally. Regular eating, and working too, are essential to either natural or spiritual health. The lack of nourishment brings weakness, sickness and death in either life.

"If ye live after the flesh ye shall die," (Rom. 8:13,) spoken, as it was, to Christians, indicates the danger to which we are exposed if we neglect eating and working. That some are what we might call spiritual dyspeptics is doubtless true. They eat, but work not. Like some of old, they spend all their time either learning or telling some new thing. They manifest a greater eagerness for new ideas, than to make a good use of what they have already. Such are in danger, we think, of holding the truth in unrighteousness. But while this is true of a few extremists, the mass of professing Christians take the other extreme and eat not at all, or at best so sparingly that they are dying of starvation. Some use milk freely, i.e. the "First Principles" of the doctrine of Christ, Heb. 5:12 and 6:1,2, which is all right for beginners; as babes in Christ desiring the "sincere milk of the word, that they may grow thereby," 1 Pet. 2:2, (and it is not improbable that an occasional cup of milk is good even for grown folks,) but grown men need stronger food; (Heb. 5:14,) and the apostle urges the brethren to advance from the foundation, (building on it of course, which no one can do till they have accepted and obeyed the first principles,) going on unto perfection. Heb. 6:1. From the necessary relation between food and its results, we may well infer that the perfection here mentioned has reference to both knowledge and character. "Grow in grace, and in the knowledge of our Lord Jesus Christ."

There is doubtless much given for milk that savors but little of Paul's definition; the high sounding essays on scientific subjects, aside from the science of revelation, may tickle the fancy and educate the intellect, "but starve the soul;" they do not feed the spiritual life. Some hungry ones are crying for bread, but the cry reaches not the ear of a worldly ministry; it does reach the ear of the Lord of the poor in spirit, who has said, "Blessed are they that hunger,... for they shall be filled. But the mass seem more than content to spend their money for that which is not bread. Isa. 55:2. The satisfaction and joy of those who live by faith on the Son of God is solid, compared to the passing ripple of emotion caused by mere religious excitement. Excitement must subside, but truth and its joys abide.

Advancing with the light in the shining way, receiving the truth as our "daily bread," we can "rejoice in the hope of the glory of God."

ON INTERPRETATION.

Many friends of the Bible, instead of regarding it as containing a system of truth, look upon it as a compilation of facts, commandments and promises, that are not susceptible of arrangement. Such persons are weak and vacillating, and often at the mercy of the bold unbeliever, who finds in his "God of Nature" the embodiment of law and order. He sees order in Geology, Astronomy and other sciences, but only confusion in the Bible, and he rightly reasons that God's works should be harmonious. He knows the principles of those sciences, and can read the book of nature, we will suppose (though but few are free from the domination of leaders who give us ideas second hand), but he knows little, if anything, of the plan of the Bible, and therefore cannot read it. One man has as much right to reject Astronomy because he cannot understand it, as another man has to reject the Bible for the same reason.

What is confusion when not understood, becomes when explained beautiful and harmonious.

Because, while learning, men differ and quarrel over their opinions does not militate against the truth of any system. If men were more fully controlled by the Spirit of Christ, they could differ in opinion without quarreling.

Until absolute knowledge is gained, each ray of light will at least modify former ideas.

To understand any science or book it should be read according to its own principles of interpretation. "No prophecy of the scripture is of any private interpretation." 2 Pet. 1:21. Moved by one Spirit it should be taken as a whole, and not disconnectedly. If we would compare scripture with scripture, we would learn that--

"God is his own interpreter,

And He will make it plain."

We affirm that a piece-meal interpretation is the cause of confusion in the Christian world, and gives rise to the profane proverb that "the Bible is just like an old fiddle on which any tune may be played." Very few pretend to use much of the Bible; only a few practical precepts, and enough to prove the particular creed, are valued by the many. They virtually blame the Lord for giving a large book when a small one would have been all-sufficient. The practice of many in teaching is no more consistent than was that of the old Negro who made Paul vindicate him in theft: "Let him that stole, steal." The words, "no more," did not suit his purpose. The writer remembers hearing a minister (shall I say, of Christ) preach a sermon against the doctrine of justification by faith from the words: "To him that worketh is the reward." Rom. 4:4. The perversion will be apparent to all that will read the context.

We do not accuse men generally of dishonesty; we are glad to believe that all parties have some truth, and that they defend their errors with sincerity. None of us are perfect in knowledge, and doubtless all have in the past sincerely believed to be truth, and earnestly defended what is now regarded as error. This should make us feel kindly toward all who differ with us, and who cannot yet see all we can see.

The sects are too much like men backing   into a corner, and defending themselves with a text.

A text is of no value as proof of a doctrine unless its place in the plan of the ages be understood. The Calvinist, Arminian or Universalist may readily find a text that will seem to sustain his theory; and the Infidel will say the three texts contradict each other. Each disputant will pass lightly over or ignore the proof-texts of the others, and so sustain their own theory at all hazard.

If the Bible is true there must be a theory which will make use of all these texts, and belittle none of them. There is a theory which claims to do this, and the foundation of that theory is a plan of the ages. Would that all lovers of truth understood that theory, and the plan on which it is based. In the search for truth it becomes necessary to discriminate between Bible language and "home made scripture" or pulpit phraseology. The Bible does not claim to be so plain that everybody can understand it. "But if God intended the word for man's use, why has He not made it plain?" I ask, why are the gold, the coal and the iron hidden deep in the earth? Why are all things of value made difficult of attainment? There is a question of character involved in it. Desire, will, energy, determination and faithfulness will be rewarded.

Some truths lie on the surface and are easily understood, being adapted to the conditions of childhood physically and spiritually. These properly used are as "milk for babes," and give strength for work, growth and further search. But to become as men in the knowledge of God, we must cry after it, seek it as silver, and search for it as for hid treasures. (Prov. 2:1-5.) As the word is arranged as food for the individual as babe, young man and aged, so is it of the race in its different stages of development. It will assist us if we remember that the Bible was not written for one man, nor for one age, but for all men and all ages, adapted to the circumstances as "meat in due season." Thus the "word is a lamp to our feet," giving light for present need; and "The path of the just is as a shining light that shineth more and more unto the perfect day." Prov. 4:18. Many do not understand how the Bible could be so written as to remain dark for a time, and then gradually unfold its truth as a burning lamp; but the fact of its being so is to all that understand it an unanswerable argument in favor of its inspiration by the foreseeing spirit of God. In Dan. 12 is given an example clear and simple.

The truths concerning the "time of the end" are said to be "shut up and sealed" until that time. Then "knowledge shall be increased," and "the wise shall understand." The Papal dominion over both Church and State crippled every energy and prevented Bible searching. The overthrow of that dominion in 1798 by the French Revolution marked the beginning of the "time of the end" (Dan. 11:35), and opened the way for a multitude of improvements and the "increase of knowledge." Of course those who have the spirit of truth love it, and search for it, will learn when others will fail, but the wisest and best of Christians could not gain accurate knowledge on this subject until the seal of that book was broken at the time appointed of the Father.

We are not more intelligent or pious than our fathers, even if it be true as we claim that we have advanced truths. Let all bear in mind that "to whom much is given much is required." If we are advanced in truth we should also be advanced in holiness, and obedience to God's will is an important aid in knowing the truth. John 7:17.

He that values reputation more than truth, how can he believe? John 5:44.

DIFFICULTIES.

There are some very dark and strange things in the Bible--things which to many seem irreconcilable with the character of justice and love which we ascribe to our Heavenly Father. "God is love," and "by the grace of God Christ tasted death for every man." "He is the propitiation for our sins, and also for the sins of the whole world."

Why then did Christ say to his disciples: "Go not in the way of the Gentiles, and into any city of the Samaritans enter ye not," &c. Matt. 10:5. Again, He always spake to the multitude in parables, and explained them to the disciples. Because "Unto you it is given to know the mysteries of the Kingdom of God, but to them that are without all these things are done in parables, lest they should see, hear, understand: be converted and their sins should be forgiven them." Mark 4:11,12.

Perhaps you would rather not look at such facts my Arminian brother. Here is election with a certainty. I can remember when I wished such statements were not in the Bible. But facts cannot be set aside by shutting our eyes, and we must face them. If we can not harmonize these statements with our theories, as the Bible is true, our theories must be false. If Christ had wanted the multitudes to be converted by his preaching, He would have preached to them so they would have understood him. The same text implicitly teaches the necessity of understanding the truth in order to be converted. He says he spoke in parables so they would not understand and be converted. Now who can believe for a moment that these multitudes were to be eternally lost because Christ, the loving Son of the God of love, withheld the bread of life from them? Do you wonder, my Christian brother, in view of popular teaching, that the church and world are flooded with infidels? I say here is election, and my Calvinistic brother rejoices in the confirmation of his theory. But why did the Lord choose a few? If I have no right to ask such a question the Lord will not answer me, but He speaks in words of explanation. They are "called according to His purpose. Rom. 8:14-28. But has He revealed His purpose? Do not think that because He chooses only a few for a "purpose" that He means to torment or destroy eternally all the rest. Among the "little flock" chosen are no irresponsible persons incapable of believing, for the word says: "God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth." 2 Thess. 2:13. And yet it is nowhere taught that any but responsible, guilty rebels will be lost eternally.

Remember the few are not called merely because He purposed to call them, but He calls them for a purpose. Like a wise mechanic who makes an implement, He has an object in view; there is a use to which it has reference; and that object controlled the original choice. We freely affirm that the principle underlying the choice of God is: The few are chosen for the good of the many. Christ himself is chosen of God, and precious," (1 Pet. 2:4) and all admit that He is "anointed" and "exalted to be a Prince and a Savior." In him the fullness of blessing dwells. To the twelve He said: "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit." John 15:16. The Jewish "remnant," the "sheep" that heard and knew "his voice" and were his "according to the election of grace," (Rom. 11:5) were in fact the nucleus around which the gospel church was afterward gathered, and it was proved that "Salvation is of the Jews." John 4:22.

Paul was chosen of the Lord "to bear his name before the Gentiles," (Acts 9:15) and to be for salvation to the ends of the earth.

All the chosen--even the whole church --are chosen in Him, and consequently with reference to the same object--the blessing of others.

If any one thinks God has chosen him and given him light and salvation for his own sake merely, he greatly mistakes his calling. If God gives light it is that it may shine that others may see and be blest. What is true individually is true also of the church collectively and dispensationally. The purpose for which the church is called is revealed both directly and indirectly in the New Testament. "Then shall the righteous shine forth as the sun in the Kingdom of their Father." (Matt. 13:43.) To shine now and then, can mean no less than to give light. And if the church give, the nations receive, and "walk in the light of it." Rev. 21:24. "It is more blessed to give than to receive." The church are predestinated to a work--"the adoption of children by Jesus Christ to himself." (Eph. 1:5.) Christ the Father and the church the mother of the family of children by the laws of spiritual regeneration. We are well aware that this text gives no such idea to the most of readers; but the fact that elsewhere Christ and the church are said to be related to each other as husband and wife gives good ground for the application. The great work is called the "mystery of His will" made known to us, "which He hath purposed in Himself." "That in the dispensation of the fullness of times He might gather together in one all things in Christ." (vs. 9,10.) The object of God in raising up the body of Christ to the level of the Head is expressly stated to be: "That in the ages to come He might show the exceeding riches of his grace." Eph. 2:7.

In view of the purpose for which we are chosen, the doctrine of election is a glorious doctrine, and our calling is well named "the high calling of God in Christ Jesus." Phil. 3:14. Oh! that all Christians might have "the eyes of their understanding enlightened," that they might "know what is the hope of his calling." (Eph. 1:18.) They would not grovel here any longer, nor their souls go heavily in the heavenly journey. They need no longer be afraid to look at the supposed "difficulties," nor wish such passages were not in the Bible. They are parts of a great system of truth which would be marred without them. God is a God of order. The plan of salvation is under the laws of order. As in the natural, so in the spiritual family. Christ the second Adam, both husband and father is developed first. Next in order comes the church as both wife and mother. And after the marriage, which takes place at the Second Advent, the whole family of man will be regenerated (excepting willful rejectors). This view explains why He did not and does not call all at once. We vindicate the plan of God as revealed, by showing that it is in harmony with itself, and is a grand proof, when complete, of the fundamental statement of the Bible--"God is Love."

Here is one of four:

Who Will Raise the Dead?

Allow us to answer this question according to our understanding of God's word. We are all, I trust, willing to learn more, and also to give up former ideas when a "Thus saith the Lord," understood, makes it necessary. When light increases we may see differently; and may we have grace in the future, as in the past, to confess our mistakes as they become apparent. At present we have a decided objection to the idea that the "Father, as distinct from the Son," will raise the dead, or do anything else which is a part of the plan of salvation. We believe the work that was done before the incarnation was, in a peculiar sense, the Father's work, and the "Word was made flesh" to "finish His (Father's) work." (John 4:34.) The finishing work was the harvest, and, so far as related to the Jews, in favor, it ended when Jesus had left their house desolate and said, "It is finished." Unless we are much mistaken the "Word" was not called the Son until the incarnation. The Son was called "Emmanuel--God with us." Matt. 1:23. "God was manifest in the flesh." 1 Tim. 3:16. "All power is given unto me in heaven and in earth." Matt. 28:18. "It pleased the Father that in him (the Son) should all fullness dwell"--"all the fullness of the Godhead bodily." Col. 1:19, and 2:9. From these and other testimonies we believe that "God is in Christ," so that all that God does is through Christ, as mediator, and all that Christ does is by the power of the Father given Him. Hence he could say, "I and my Father are one," and "He that hath seen me hath seen the Father." But as the Father gave him the power He could also say, "My Father is greater than I."

With the prayer in our hearts that the "Spirit of Truth" will help in "rightly dividing the word," let us look at John 5:21, which is thought by some to be a "Thus saith the Lord" for the idea that the "Father as distinct from the Son" will raise not only a part but all of the dead.

"As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will." If the quickening by the Son refers to the work of elevating after the resurrection, the Son will have nothing to do, for the Father quickens all He raises. To quicken is to make alive, and the double statement gives emphasis to the idea of life by resurrection (modern resurrectionists do not give life). A careful reading of the context instead of confirming the assumption that the Father, separately, will raise the dead, will show that the work is committed by the Father into the hands of the Son. The plan of the ages will help in dividing the word.

The closing work of the Jewish age was the turning point between the work of the Father and of the Son. "My Father worketh HITHERTO, and [now] I work." Ver. 17.

Raising the dead may well be regarded as the climax of physical healing. He that can do the greater can certainly do the less. And if Christ has not the power over physical death, he could not heal a single disease or save any person from dying. Before the incarnation the Father healed disease and raised the dead, but, says Jesus, "The hour is coming and now is (The harvest of the Jewish age was the dawn of the Gospel age) when the dead shall hear the voice of the SON of God, and they that hear shall live." (Ver. 25.) True, "the Son can do nothing of himself." (Ver. 19.) The Father shows the Son (Ver. 20), so that what the Father can do the Son can do also (Ver. 21); after which the Son does the work (Ver. 22). "That all men should honor the Son even as they honor the Father." (Ver. 23.)

"As the Father hath life in himself, so hath He given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of Man." (vs. 26,27.) Now that the life and power are given to Christ, do not be surprised if He exercises his power in giving the life.

[NOTE--Do not think because Christ was dealing with physical diseases and death, that therefore we imagine his work was confined to physical things "All power" (physical and spiritual) belongs to Christ, and the object of physical benefits is that men thus saved may "come to the knowledge of the truth." The natural is the type and steppingstone to the spiritual]. He exercised that power in the raising of Lazarus, the widow's son, and Jairus' daughter; and not only during his earthly life and ministry but after his exaltation, also, the "Name of Jesus," by the Apostles, wrought wonderful cures, and brought the dead back to natural life again. Not in their own name, nor in the name of the Father, but in the name of the Lord Jesus, be it remembered, these cures were done. The reason is obvious, as they were acting under a commission from him who had said, "All power is given to ME in Heaven and earth." In the exercise of this power Christ, as the head of the anti-typical Elias, will in due time "restore all things." "Marvel not at this, for the hour is coming in the which all that are in their graves shall hear HIS voice and shall come forth." John 5:28,29. The context shows that the pronoun "his" in the above refers to the Son and not to the Father.

True, "merely" a resurrection is not all that is involved in a "Restitution of all things," but it is certainly included in that work, and it seems as if all might see that Christ's work as head of an immortal race is over and above his work as Redeemer --or restoring what was lost in Adam. Before Christ could complete the work of bringing man to the image of God, He must redeem man from death, as all the Father had done for man was lost by sin. Hence we are dependent on Christ for both "life and immortality," which are "brought to light through the Gospel." 2 Tim. 1:10. The recovery is by the ransom, and the glorification is by the light, "to all them that obey him." If it be remembered that it is "God in Christ reconciling the world to himself," it will be seen that we honor both the Father and the Son, and there will be no more difficulty in harmonizing the statements: "I will raise him up at the last day," John 6:40 and "He that raised up Christ from the dead shall also quicken your mortal bodies." Rom. 8:11. Both are by the same spirit which, in the ninth verse, is called the "Spirit of God," and also the "Spirit of Christ." So, also, Jesus could say, "I have power to lay down my life, and I have power to take it again." John 10:18: and Peter could say truly, "God raised him from the dead." Acts 3:15.

It is to be hoped that none will for the sake of propping up a new idea reject an old truth.

[I would not impugn the motives of any who differ, but we should guard against a tendency to unconsciously strain a passage to make it help prove a new theory. This is often done without realizing that well established truths are belittled. We would unlearn our errors but hold fast to truths.]

When Jesus was raised it was by the Spirit, and therefore not in the flesh, for "That which is born of the Spirit is Spirit." John 3:6; and when the Saints are raised "it is raised a spiritual body" for the same reason. Truly we have a right to exclaim: "Thanks be unto GOD, who giveth us the VICTORY THROUGH OUR LORD JESUS CHRIST." 1 Cor. 15:5,7.

KEEP BALANCED.

Avoid extremes. The bible is so written that men are apt to stumble, because it states truth apparently, opposites. As for instance, the doctrines of "Election" and "Free Grace;" and it requires caution and a knowledge of the general plan to enable us to plan the scripture, and see the harmony. The same care is essential in regard to the relation between the natural and the spiritual, and the two features of the work of Christ. Extreme views are held by many on all these and many other points. The seeming opposites are often but different parts of the same great truth. An extremist takes one side of a truth, will not look at any other; he defends himself with the scriptures, and calls hard names and anathematizes all who cannot see as he does, or who see from the other side. There is a great deal of intolerance and quarrelling among honest men in this world of ours; and it seems that intolerance is the leading characteristic of the Beast of Rev. 13. The attitude of many professing Christians toward each other, is much like that of the two soldiers who came to deadly blows over the color of a shield. Why would they not learn until sweltering in their blood, that the two sides of the shield had different colors?

The relation between faith and works as cause and effect, if understood might bring Paul and James together in the minds of the extremists; one class contending for faith, and the other for works. James does not contradict Paul when he says Abraham was justified by his works and not by faith only. Paul did not say Abraham was justified by faith only. "By faith Abraham obeyed" is Paul's statement which shows the harmony. Heb. 11:8. It is not only true that faith is manifested by works, but also that by works is faith made perfect. James 2:22. Justification by faith and justification by works are only different sides of the same truth.

The natural and the spiritual in God's plan are in many respects the cause of stumbling. Some see one, and some the other, both failing to see the relation between them. For this reason we have extreme literalists and extreme spiritualists. Because it can be shown that much of the old testament history is allegorical; some ignore the history entirely, and see only that of which it is the allegory. Adam and Eve represent Christ and the church; why need we for that reason ignore the history of Adam and Eve? Because of this extreme others cling to the story, and admit no spiritual significance. The same extremes are common concerning, Abraham, Isaac and Rebecca; Moses, Aaron and their work; Israel, their bondage, deliverance, journeying and their inheritance; and all that pertains to Jerusalem, its temple and its worship. Jerusalem is to be restored in the coming age: No matter, says one, Jerusalem is only a type of the Heavenly and so we will only look for the New Jerusalem. Just as if Jerusalem were not a fact as well as a type, and as if a restoration of the old would militate against the manifestation or descent of the New. Another class are afraid of the spiritual, and must have it that the New Jerusalem is nothing more than the old one restored, built up on its old site, to be the capital city of God's Kingdom in the Age to come, and are thus compelled to bring Christ and all his glorified ones down to inhabit an earthly city. Why not admit what the bible clearly teaches: that there are, in God's plan two Jerusalems, one Earthly and the other Heavenly, adapted to the restored Jew and the glorified Saint? Why ignore either one? All the promises of restoration must refer to the earthly, and prove that there will be such a city in the future; and yet that Abraham saw beyond the glory of the earthly is evident, for he desired a "better country, i.e., heavenly." Heb. 11:16 and "he looked for a city which hath foundations (twelve--the Apostles) whose builder and maker is God." Ver. 10. The relation between the earthly and the heavenly will thus be perpetuated when they are both in existence.

That in the case of the present and future bodies of the saint, there is a development or change from the natural to the spiritual is true. But this change into the spiritual life, whether reckoned as beginning at conversion or from resurrection, can in no proper sense be called a restoration, as the idea of restoring is a bringing back something that was lost, and there is no bible evidence that Adam in his best estate, as Head of the earthly race, ever had by creation, either what men receive at conversion or resurrection. Hence so far as relates to man, Restoration can only bring back natural life, as that was lost, and is the only kind of life that was lost by Adam's transgression. The natural life being lost and being the basis from which alone higher development is possible its recovery is a necessity. And that Christ took the seed of Abraham, "flesh and blood" for the express purpose of destroying the Captor-- the Devil--and effecting the deliverance is clearly taught by Paul in Heb. 2. The same want of balance referred to above is manifested among two classes on this subject.

Because Jesus is clearly represented in the bible as the second Adam or Head imparting spiritual life, and giving his flesh for meat and his blood for drink in order to its support, some ignore the restoring work of Christ, with as much earnestness as if Christ had no literal flesh and blood; as if he did not actually die, and through death destroy the Devil and deliver the captives. On the other hand some can only see the physical salvation, and belittle the Headship of Christ. Again I ask, Why not admit them both? Christ is the Restorer as well as Head, and these two parts of his work are so related to each other, that to ignore either one mars the beauty of the whole. The ransom or price paid and the consequent work of restoring, came from the nature of what was lost, and only refers to the natural; but we can also see the beauty of using the natural terms by figures in relation to the spiritual life. To say that God "as distinct from his Son" raises the dead to natural life, because God raises the dead, is no more in harmony with facts, than to say that Christ is not the Saviour at all, "because we trust in the living God, who is the Saviour of all men, but specially them that believe." God is the Fountain and Christ the channel, from and through which all salvation comes.

The beauty and glory of the spiritual are not marred by the fact that Christ has a double work; but the foundation half of the gospel of Christ is lost sight of if his death is either belittled or ignored. There is reconciliation by his death, and salvation by his life. Rom. 5:10. It may be necessary to admit that there is a double to the Atonement as well as other features of God's plan, in order to keep balanced. One thing more let me say, that while we are seeking for truth it becomes us to be humble; occupying the position of learners and brethren, and not that of "lords over God's heritage;" but ever treating with tolerance and kindness all who cannot see what seems plain to us.

We are not infallible, and have found it necessary to modify some statements and opinions of the past, as a clearer view of God's plan comes to us. May we ever remember that for whatever of truth we have we are indebted to God the giver, through Him who is the Way, the Truth and the Life. He uncovers his truth or we could not see it. Not unto us but unto Him be all the praise.

OUR CALLING.

Very few seem to realize the value of the Christian's hope and calling. If they did there would be less clinging to the lower blessings (even) of animal life, and less cause for the use of the hymn,

"Look how we grovel here below

Fond of these earthly toys;

Our souls how heavily they go

To reach eternal joys."

Perhaps the emphasis the Bible lays upon our calling cannot be shown better than by reference to the unity of the Christian with Christ. This is taught in many ways. The vine and its branches (John 15) is a beautiful illustration of the fellowship with Christ. In the figure of a house the "Foundation" and "living stones" express a similar thought. The Head and other members of our body give the same general idea. The endearing name "Wife" is given to the church, and "They two shall be one" lays stress upon the truth we are teaching. Brethren beloved, have you ever realized the fullness of this fellowship, and that fellowship with Him is the basis of our fellowship one with another? The manifestation and evidence of this Divine unity is Love for the brethren.

We are too apt to think of ourselves in the relation of servants of Christ, instead of the nearer and dearer of brethren and friends. The service of these is the service of love. The exalted relation of the Christian secures him a share in all the promises made to Christ. In relation we are Sons of God, and Christ is our elder Brother, the First-born from the dead. This of course relates to the new life by resurrection, and to our present life as possessing the "hope of the glory of God." The Son is not the Father, but in an important sense one with the Father. "I and my Father are one" cannot mean one in person, but in fellowship --"the unity of the spirit," and hence Christ prays for believers: "That they all may be one as thou Father art in me and I in thee, that they also may be one in us... AND THE GLORY WHICH THOU GAVEST ME I HAVE GIVEN THEM; THAT THEY MAY BE ONE EVEN AS WE ARE ONE." John 17:21,22. This is the doctrine we inculcate in a nutshell. We are not speaking here of the mysterious doctrine of incarnation, but of the equally mysterious and important doctrine of exaltation. It was that we might go up and share his glory that he came down, and he went up as our Forerunner, and security. Is he Heir of God--"of all things?" Heb. 1:2. So are we, "If children, then heirs; heirs of God, and joint heirs with Christ." Rom. 8:17. If we have fellowship in his sufferings and are made conformable unto his death, as a willing sacrifice, we will have fellowship in his glory. Comp. Phil. 3:10 and 2 Tim. 2:12. As His victory was by the cross so we must take the thorny road and overcome. Is He to come in glory? We also shall appear with him in glory. Col. 3:3. Is He to have dominions and glory and a kingdom that all nations should serve Him? Dan. 7:14. The same is given to the "Saints." Ver. 27. Is He to rule all nations? Psalm 2. He says, "To him that overcometh...will I give power over the nations and he shall rule them...even as I received of my Father." Rev. 2:26,27. Is He both King and Priest? The "new song" is "Thou hast made us unto our God kings and priests and we shall reign on the earth."

Certainly the "crown," "throne" and "reign" mean far more in the Christian hope than many suppose. To be a King can mean no less than to exercise authority, and priest certainly implies the ministration of mercy. Were there no other reasons for it, we might from this know that the nations are to be ruled for the purpose of blessing them, and that even the dashing in pieces in judgment is that men may learn righteousness. Isa. 26:9. His sufferings and temptations prepared him to be able to succor the tempted. Heb. 2:18. So too, the thorny road they have walked, who are gathered out of every nation as members of the Christ of God, may serve to teach them how to sympathize with humanity in the struggle of life. Christ Jesus himself does not reach all humanity, but He will through his "many members" finish what he has undertaken, and by bringing God to man, bring man to God.

God has appointed a day in which he will judge the world in righteousness. So also "the saints shall judge the world." To judge is in one sense to rule. The judges of Israel were its rulers. "Behold a King shall reign in righteousness and princes shall rule in judgment." Isa. 32:1. The world shall have what as yet they know not--a righteous government, in which the right will be duly appreciated and rewarded, and sin shall not go unpunished. The unity of Christ and the Church secures her a share in all His work. Surely our calling is "high" indeed. "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; who was faithful &c." Heb. 3:1. Let his faithfulness encourage our hearts in all our weary work, and his success be the assurance of our rich reward.

"Thy Kingdom Come."

Some say this petition was answered on the day of Pentecost, when the church of Christ was founded. Others tell us that the kingdom keeps coming as obedience to Christ increases, and still others are looking for the kingdom to come in connection with the return of our Lord. There is doubtless some good cause for this variety of opinion, and we apprehend that the facts or testimony used in favor of them may be more harmonious than many suppose. That the church of Christ is called the Kingdom of Heaven and of God in the New Testament is clearly a fact. When Christ says: "On this Rock I will build my church...and I will give unto thee the keys of the kingdom of heaven." Matt. 16:18,19. He evidently uses the terms church and kingdom interchangeably. In the parables of Christ in referring to the work of the development of the church he calls it the Kingdom. They who heartily submit to the authority of Christ are said to have been "translated into the kingdom of God's dear Son." Col. 1:13. And yet the "rich in faith" are only "heirs of the kingdom which God hath promised to them that love him." Jas. 2:5. And they that "add to their faith" all the graces of the Spirit shall have an abundant entrance into it. 2 Peter 1:11.

These are all harmonized to our satisfaction by the principle that what is to be and is being developed is spoken of as already existing. God on account of the certainty of his promise "calleth those things that be not as though they were." Rom. 4:17. From the many evidences we draw the conclusion that the church now is this Kingdom in embryo, and the future kingdom is the church perfected--glorified. Christ is its Head, and glorified, is a sample of what the whole Body is to be in due time.

Christ in another figure is the Foundation--the "Spiritual Rock" --laid in Zion, when he entered upon the higher, the spiritual life at his resurrection. From him to men flows the power by which they can rise from this earthly to a heavenly life. Each Christian is a stone in the heavenly temple, and since Pentecost is the period of fitting the stones for their proper place in the building, God's kingdom, the position occupied will be just what we are fitted for.

Now is the time for quarry work. During this period of getting the stones ready, the building does not actually exist, but is the grand ideal of the architect; but when all the stones are prepared, his ideal will be realized and manifested.

The kingdom exists now in mystery, but after the glorification of the Church, there will be a "manifestation of the sons of God" (Rom. 8:19) --"an appearing with Christ in glory" (Col. 3:4)--as foreshadowed by the transfiguration. Till then it can never be said, The kingdom of God has come. It may be appropriate to speak of it as coming while it is being developed, because the causes are at work which will bring it about.

When the Foundation was laid it had reference to the outcome, and all true Christian work has reference to the same thing, and may draw its inspiration from the certainty of success. For this cause, doubtless, Christ taught his disciples thus to pray. The return of Christ and the coming of the kingdom are related to each other as elements of the Christian's hope, and are used invariably in the bible as motives to holiness and perseverance. "Seeing ye look for such things be diligent that ye may be found of him in peace without spot and blameless." 2 Pet. 3:14. "What manner of persons ought ye to be in holy conversation and Godliness." Ver. 11.

"He that hath this hope in him purifieth himself even as he is pure." 1 John 3:3.

A proper view of God's plan of working by ages can not militate against faithful use of present opportunities, but it will serve to balance our efforts and expectations, and afford us great comfort in the assurance that Father is at the helm, that he loves mankind better than we do, and that "all things work together for good to them that love God, to them that are the called according to his purpose."

We would carefully distinguish between "God's kingdom," and the "kingdoms of this world." The former is to be a ruling power, the latter are to be made subject to it. Satan's kingdom rules the world now; Christ's kingdom will soon take its place. Under present rule the nations are cursed, under the coming kingdom the nations are to be blessed. And "all the ends of the world shall remember and turn to the Lord." Psa. 22. This shows the proper relation of the two petitions: "Thy kingdom come" and "Thy will be done in Earth." The destiny of the world depends on Christ's kingdom.

During the period of the development of the church, Christ exercises authority over it, and to recognize his Lordship and obey him are conditions of eternal life, and of a place in his kingdom, but when the kingdom is "set up" and manifested, he will exercise power over the nations by his church. Now is the suffering, then the glory. "If we suffer we shall also reign with him." Not only for our own sake, but for the sake of all, shall we not heartily unite in the prayer:

"Thy kingdom come?"

Truth is Bread.

The typical use of Bread is well established by bible evidence. That the Lord teaches spiritual things through the natural is apparent to many. One phrase of this fact is seen in the advantage taken by the Saviour of natural wants as illustrations.

When men were gathering to the great annual feast, under the influence of heat and toil, when water would naturally be the uppermost thought, He stands up and exclaims, "If any man thirst, let him come unto me and drink." John 7:37. So when the multitude had long been with him, and were hungry, He not only had compassion, and fed them, but he took advantage of the occasion to lead them higher: "Labor not for the meat (food) which perisheth but for that meat which endureth unto everlasting life." John 5:2-7. This is but temporal and used as a steppingstone. That is superior and is of real and abiding importance.

In the wilderness journey of the children of Israel they were fed with manna. That people and their journey were typical of the true church and their journey to the Heavenly inheritance, and their manna was an appropriate representation of our "Daily Bread." As theirs came from above like a shower, so ours is the True Bread that came down from Heaven. The mind of the carnal Jew failed to see any more than the natural --the manna-- though regarding it as a miraculous "work," and "sign" of Moses, being a leader appointed of the Lord. So when Christ suggested the idea of feeding them, and the importance of their believing on him, they answered: "What sign showest thou then that we may see, and believe thee? What dost thou work? Our fathers did eat manna in the desert; as it is written, "He gave them bread from heaven to eat." John 6:30-31. Mark the answer of Jesus: "Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven." The manna was bread, but it was not the true bread, it was but a shadow. "For the bread of God is he that cometh down from heaven and giveth life unto the world." And in answer to their request, "Lord, evermore give us this bread," He said, "I am the bread of life; he that cometh to me shall never hunger," &c., &c. 32-35.

Nothing could be clearer than that the manna was given as a type of the Lord Jesus--the Word of God. He led them in the wilderness, suffered them to hunger, and fed them with manna that they might learn the important lesson, "That man doth not live by bread alone, but by every word of God. (Deut. 8:3.) They were dull scholars, however, and like many now, saw only the letter, and valued the natural far more than the spiritual. The type could sustain the natural life only for a brief season, but the real bread sustains spiritual life forever. In either case, however, the bread must be eaten, hence the contract. Your fathers did eat manna and are dead: This is the bread which cometh down from heaven, that a man may eat thereof and not die. "If any man eat of this bread he shall live forever: and the bread that I will give is my flesh which I will give for the life of the world." "Except ye eat...ye have no life," but "Whoso eateth... hath eternal life."

By a careful consideration of the whole passage, it will be seen that the natural terms, Bread, eat, drink, flesh, blood and life, are used to represent spiritual things, and to discern this distinction is very important. To confound the natural and spiritual is easy, and to see only the natural, is to be as the Jews were, who counted the words of Jesus hard sayings, and murmured saying, "How can this man give us his flesh to eat?" Even the disciples had difficulty, and many of them could not appreciate his explanation: "It is the spirit that quickeneth, the flesh profiteth nothing, the words that I speak unto you are spirit and are life." Nothing can be explained only to such as are able to receive it, by previous leading or training, and hence many walked no more with him. To the twelve Jesus said: "Will ye also go away?" Oh! that Peter's answer may be the language of our hearts: "Lord, to whom shall we go? thou hast the words of eternal life." Truth is adapted to the various conditions of christian life from conversion onward, --from milk to the strongest meat; and it is necessary that we receive it, digest and assimilate; and use the strength which the Lord thus supplies.

Are we feeding on God's truth? Is it our daily bread? If so, we are his disciples indeed. John 8:31.

The idea that we are all right, and sure of the kingdom because of an experience we had five, ten, twenty or forty years ago, is a dangerous one. What is our condition now? That seems to be the great question. "He that eateth me shall live by me." It is not enough to eat once, or once a year, but constantly.

"If ye continue in my word then are ye my disciples indeed." "If ye keep my commandments ye shall abide in my love." "By the which ye are saved if ye keep in memory what I preached unto you." "If ye live after the flesh ye shall die, but if ye through the spirit do mortify the deeds of the body ye shall live." This must refer to the spiritual life; and that it needs support or it will be lost is true, or words have no meaning. Many are sickly and dying for want of the bread. Those who are living on the good word, are "strong in the Lord and in the power of his might." "Lord, evermore give us this bread." Feed us until we shall want no more.

The Wedding Garment.

What qualification is represented by the garment? This is an important question, and one which is receiving much attention at present from all who have been interested in the "Harvest" message, and who believe that in the Spring of 1878, a point was reached in the history of the gospel church, parallel to that of the Jewish church at the death of Christ. Though the faith of some has been severely tried, and some have perhaps been led to doubt the correctness of the position referred to above, we believe no good reason can be shown why the space of time covered by the "Two Dispensations," --Jewish and Gospel, as represented by the Cherubim, did not end in the Spring of 1878. However much we differ from some of our brethren in regard to the present position or the light that was due; at the end of the Jewish double, we still believe that future events will vindicate that the movement based on such an application of the prophetic periods and parallels was and is of the Lord. Our faith in the movement is deeper than our faith in men. Men may stand or fall, papers may or may not be published, --may or may not be a success; men may give or withhold their money; still the cause of the Lord will not fail, the angels will do their work for the heirs of salvation, prophecy will be fulfilled, and "all things shall work together for good to them that love God, to them who are the called according to his purpose." Moses was called of God to lead his people from Egypt, through the wilderness, but Moses fell within sight of the promised land. The man fell, but the movement went on. Canaan was reached and on that line of march according to the Lord's arrangement. The reason for Moses' fall is most striking, he took the honor to himself, instead of giving God the glory. "Hear now ye rebels; must WE fetch you water out of this rock? Num. 20:10. And the Lord said: "Because ye believed me not, to sanctify ME in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land." (Ver. 12.) May the Lord save all who in any sense are leaders in thought from self conceit, and a similar fall. "We have this treasure in earthen vessels that the excellency of the power may be of God and not of us." 2 Cor. 4:7.

That translation was not due in the Spring of 1878 is certain, and yet too many were inclined to treat others as not "in the light" for not expecting it then. Being positive or dogmatic does not make anything true, even if it does make an impression. Shall we not learn wisdom by our mistakes? We felt sure once that the gathering of the wheat into the barn by the angels, was translation, but now we are convinced that Omnipotence alone, in His hands who is higher than the angels, can give immortality, and therefore the angels can only gather into a condition of readiness for the great change. Some are just as positive yet that going in to the marriage is translation, but we are inclined to consider being "in" to the marriage the same as being "in" the barn, and we believe that some--perhaps a very small number--represented by one without the wedding garment--will be cast out after being in. The "going forth" to meet the bridegroom, before the slumbering was not a movement from one place to another, but an act of faith, on account of prophetic light. The slumbering was a lack of the exercise of faith; and the "going out" to meet him under the midnight cry was also a movement of faith. If the going out to meet him was of faith, it seems consistent at least that the going in with him should also be of faith. We are quite sure that there is no reference whatever to translation in the parable of the ten virgins. That the expectation of translation is the proper attitude of those who are gathered in may be true, but it seems that even the angels are not infinite in knowledge. Some things "the angels desire to look into." 1 Pet. 1:12. And the Lord answered them indefinitely. (Dan. 12:7.) I am not sure that the angels are in all respects above mistake. They are sinless, but there is a great difference between purity and infallibility in knowledge. God and Christ can "discern the thoughts and intents of the heart;" but can the angels? We think not. And here seems a key: The angels gather in (let me suggest) those who have the light in theory, but the Lord causes to be put out into "outer darkness" (even what they have is taken from them) those who are not right in spirit. The "outer darkness" seems to be the condition of the world. And the sorrow expressed may be in consequence of the terrible things coming on the earth, from which those who are counted worthy escape, while the left, must pass through it, whatever their after condition may be. It seems that the subject of the wedding garment is that which is receiving special attention, and the inquiry as to what it is, is doubtless a legitimate one, and we have not the least doubt that the word of God is able to give us all needed light on the subject. We believe that this is not so much a doctrinal as a practical test, and also that a sifting out rather than a gathering in is accomplished by it.

We think it probable that this should receive special attention. Oh, that we may stand the test.

The Two Adams.

"The first man, Adam, was made a living soul; the last Adam was made a quickening spirit." 1 Cor. 15:45.

There is a similarity and yet a contrast between Adam and Christ. Both are first and therefore Head of a race, but the first man is the Head of an earthly race of beings, while the second man, Christ --"the Lord from Heaven" (ver. 47) is the Head of a heavenly race. Natural, and Spiritual, give the contrast between the two Heads; as of the Heads so of the descendants, --each Father imparting his own nature to his children: "As is the earthy, such are they also that are earthy: and as is the heavenly such are they also that are heavenly." (Ver. 48.) One important element of our hope is a change from the first family to the second, from the lower to the higher, from the natural to the spiritual: "And as we have borne the image of the earthy we shall also bear the image of the heavenly." (Ver. 49.) "Whom he did foreknow he also did predestinate to be conformed to the image of his Son," (Rom. 8:29) "Who is the image of the invisible God." Col. 1:15.

"We shall not all sleep, but we shall all be changed." 1 Cor. 15:51. "Who shall change our vile body, that it may be fashioned like unto his glorious body." Phil. 3:21. "It doth not yet appear what we shall be, but we know that when he shall appear we shall be like him; for we shall see him as he is." 1 John 3:2.

The contrast between the two conditions is very great and clearly marked.

Of the first, the following terms are characteristic: "corruption," "dishonor," "weakness," "natural body," "living soul," "earthy," and "flesh and blood," on account of all which the first Adam and his children "cannot inherit the kingdom of God." 1 Cor. 15:50.

Of the second Adam and his family, the opposite terms are characteristic: "incorruption," "glory," "power," "spiritual body," "spirit," "from heaven," and "heavenly," on account of all which they are the rightful heirs of the kingdom of God.

The change from the first to the second condition, or entrance into the higher life, is in the bible called a birth, as the entrance into the natural life is also called a birth. Hence the significance of the statements of Christ: "Ye must be born again," and "Except a man be born of water and the spirit he cannot enter into the kingdom of God." John 3:3-7. The first Adam is termed flesh--(human nature), and as the stream cannot rise higher than its source, "That which is born of the flesh is flesh;" and as the stream can rise as high as the source, "That which is born of the spirit is spirit." (Ver. 6.) This entrance or birth into the spiritual life in the case of these who are in Hades-- the state of the dead--is at the resurrection. Those however, who are prepared for it, who are "alive and remain," ("left over," Em. Diag.) shall have a corresponding change, for "we shall not all sleep but we shall all be changed." (Comp. 1 Thess. 4:13-18 and 1 Cor. 15:51-54.) A mere resurrection, or living again, is not the birth --as all who die will live again, "both the just and the unjust," while only those who have Christ formed in them, or are possessed of the spirit of Christ, have any promise of a share in the higher life of the Second Adam. Those who have the divine nature will have the divine form or image; (as nature makes form) but while it is true that a mere resurrection is not the birth, God has arranged for Christ and the dead in Christ that the change shall take place at and by the resurrection.

"So also is the resurrection of the dead." 1 Cor. 15:42. Notice! It reads "of the dead," and not "from the dead," though it is speaking of Christians, as the context shows, and yet that resurrection makes them immortal. Paul, or the Spirit by him, anticipates ancient and modern investigations: "But some will say, "How are the dead raised up, and with what body do they come?" (Ver. 35.) If, as some assume, "the dead" means the wicked, then Paul's answer teaches Universalism. We would not regret this if the Holy Spirit in Paul teaches it; but if as again assumed, when "the dead" are raised they are dead still, then the Holy Spirit in Paul contradicts Himself, which is an absurdity, and therefore one or both of the assumptions referred to must be untrue. The bringing to life again of any one, good or bad, is called raising the dead, and the fact is called resurrection of the dead. "How are the dead raised up?" and "So is the resurrection of the dead" certainly refer to the saints, as Paul's answer to the above question shows: "Thou fool, that which thou sowest is not quickened except it die; and that which thou sowest thou sowest not that body which shall be." Ver. 36-37. (Then follow the illustrations of the grain, birds, fishes and stars, and then a direct answer to the question.) "So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption; [not raised corruptible and changed afterward,] it is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power; it is sown a natural body; it is raised a spiritual body." This is as strong language as could be used in proof of the position we take, that the entrance of the sleeping saints upon the higher life is at and by the resurrection. We talk just as Paul does. Paul in his defense said he taught that there would be "a resurrection of the dead both of the just and the unjust." Acts 24:15. And again "Of the hope and resurrection of the dead I am called in question." 23:6. Paul preached through Jesus the resurrection of the dead. "Why should it be thought incredible with you that God should raise the dead?" Acts 26:8. Paul witnessed that Christ should be "the first that should rise from the dead." Ver. 23. And this is the assurance unto all men: Chap. 17:31. "And when they heard of the resurrection of the dead, some mocked." Ver. 32.

"From the dead" and "of the dead" are used almost interchangeably. He raises the dead [ones] from the dead [state]. When Lazarus was brought back to life he was raised "from the dead." Jno. 12:1. There is no reference here to immortality, but simply the fact that the dead Lazarus was restored to life.

The bible clearly teaches the resurrection of all from death, but whether the life gained is natural or spiritual, depends upon the relation of the individual to Christ. In the sacrificial "offering of the body of Jesus Christ" [Heb. 10:10] he was related to all, "tasted death for every man," Heb. 2:9, "gave himself a ransom for all," 1 Tim. 2:6, and therefore will deliver all from the death of which they were afraid while they lived. Heb. 2:15. But we should be careful not to confound Christ's sacrificial, and redemptive work, with his work as the second Adam,--a "quickening spirit." It is true that as Adam the first only gives natural life so the second Adam gives only spiritual life. Adam was a figure or type of Christ, but he was not the only type, but even if he were, Adam was lord of all creation as well as the first and lifegiver of the natural race. So Christ is more than Head of the spiritual race, he is "Lord of all," of Heaven and Earth, angels and men, dead and living.

Christ is the antitype of a multitude of types besides Adam, and many point to his sacrificial and redemptive work while Adam does not. He, the Lord Jesus Christ, must fulfill them all, and if this be remembered there can be no difficulty in harmonizing the fact that Christ will destroy the devil, and deliver the captives from the prison of death, with the fact that he as the Second Adam only gives spiritual life.

Christ, at his resurrection, entered on the higher life and work of the second Adam, as the life-giving spirit. He is the "First Born from the dead." Col. 1:18. When we enter the same condition, that is our new birth, but the basis for that change or entrance into the higher life must be laid in the present life, by the begetting of the spirit,--conversion.

There are seven spirits of God, but the "Spirit of God," which is the "Spirit of Christ" [the anointed ones] must dwell in us, in order that our mortal bodies may be quickened. Rom. 8:11. "There is now no condemnation to them that are in Christ Jesus; who walk not after the flesh [the old man] but after the spirit [the new man.] [Ver. 1.] "To be spiritually minded is life and peace." "They that are in the flesh can not please God." But ye are not in the flesh but in the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the spirit of Christ he is none of his."

The terms "Spirit of God" and "Spirit of Christ" are thus used interchangeably, and the possession of it proves that the new work is begun in us;--begotten of the spirit.

Christ in us, the hope of glory, the body dead because of sin, and the spirit life because of righteousness [ver. 9-10] is certainly a high state of Christian life.

The divine nature possessed moves, controls and quickens the mortal body here, and the work begun will be carried on by the same power, until these vile bodies are changed to immortality. It seems as if no one who will carefully read the eighth of Romans would for a moment confound the indwelling spirit of Christ with the mere exercise of power in restoring natural life to be changed afterward; or ignore the fact that the subject of the apostle is the power, process, and final completion of the new creation, which is the work of Christ as the second Adam; and that in this passage there is not a hint of bringing back into mortality and changing afterward.

The two Adams are related to each other as natural and spiritual. The first was all natural, and imparts the same, the antitype is spiritual. First, the natural and afterward the spiritual shuts out the idea that the first had any element of the spiritual, or what could have developed into it. God's plan of giving the spiritual is by the second Adam. I do not say that Adam did not have a spirit: "There is a spirit in man, and the inspiration of the Almighty giveth him understanding." But it was a human spirit,--the spirit of a natural man. To say that it was an immortal spirit, or that it could have developed into immortality without the second Adam, is to say what the bible does not say, and is therefore pure assumption.

All that God gave Adam was lost under the curse: "Dying thou shalt die." This was not an instantaneous work, but a process as the words imply, and during that process he produced a race of men like himself--under the sentence of death. In Rom. 5., Paul declares that the Atonement by Christ's death, is what secures man's recovery from that condemnation. "Reconciled to God by the death of his Son." And in Heb. 2, declares that he took the nature of man, for that very purpose. So Christ's work is assuredly double. By the sacrifice he redeems the natural, and as the second Adam, he gives what man never had before--spiritual and immortal life. Let me have an interest in the second Adam, by being partaker of his spirit, and "I shall behold thy face in righteousness, I shall be satisfied when I awake with thy likeness." Ps. 17:15.

Atonement--Resurrection.

"We love Him because he first loved us." 1 John 4:19.

An appreciation of God's love to us "while we were yet sinners," must be an important cause--not only of turning men to God, but also of keeping our hearts in the way of righteousness. His love was first;--not created, nor purchased, but original, self-moved and inexhaustible. It can be known only by its fruits. Christ and his work in all its parts are the fruit of the Father's love. To know God, we must know Christ, for "God was in Christ reconciling the world unto himself." We may not know the philosophy of the incarnation, but we may know the fact. "Hidden things belong to the Lord, but things that are revealed belong to us, &c. An imperfect idea of the fruit of God's love must cause an imperfect idea of the love itself, and the effect produced on our hearts and lives must correspond. We feel drawn to defend the word of the Lord for the purpose of increasing our love to him, and so perfecting holiness in the fear (reverence) of the Lord.

One of the prominent features of God's plan by which his love is manifested is Christ's death. Perhaps no other feature has been opposed as much as the idea that the death of Christ should have anything to do with man's salvation; and much effort has been made by some to explain it away or so modify the teachings of the bible on this subject as to make it palatable to the natural mind. The bold and reckless spirit that declares by word or action that we will believe nothing unless it accords with our reason, may be characteristic of the age in which we live, but it does not savor of the meek and quiet spirit that trembles at the word of the Lord. We do not oppose the searching and comparing of the scriptures to ascertain what they teach. That is really the disciple's work. And it is right also to bring all theories to the test of God's word, --to "prove all things (by that standard) and hold fast that which is good." And in all this we shall find room for the exercise of the faculty of reason; but if in our searching we find a fact stated, the philosophy of which we can not see, it is hardly becoming in a Christian to ignore or belittle the fact. We may fail of seeing for two reasons, either because God has withheld his reason, or because we are still ignorant of some other revealed fact which in due time will make it plain. Better if need be to say "I do not understand," than to deny the facts.

No careful student of the bible can fail to be impressed with the stress that is laid on the death of Christ. That some may have overlooked other truths, and so laid too much stress on the death, we will not deny, but that is no excuse for our belittling the death, by overexalting other features. A morbid desire for something new and peculiar should be checked by a careful reading of the context, before using a verse or a small part of it in proof of a new theory.

"When we were yet without strength in due time Christ died for the ungodly. Scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die. But God commendeth his love toward us in that while we were yet sinners Christ died for us." Rom. 5:6-8. How can Christ's death show or commend God's love to us, unless that death meets a necessity in the sinner's case?

To do for us what we could or must do for ourselves would not be an expression of benevolence. To say that he died to meet our necessity would be a strange thing indeed, if it were only his life that could help us. But verse 10 shows us the value of both the death and the life, and should forever prevent us from confounding the two or ignoring either one. "Reconciled (atoned) to God by the death of his Son,...saved by his life." That there is an atonement by the death of Christ the above passage clearly teaches, and it is so translated in verse 11. And even if the salvation by his life is elsewhere called reconciliation, or if there should be discovered a dozen other reconciliations, still it remains true that we are "reconciled to God by the death of his Son," and it is an expression of God's great love for the world of sinners.

That this atonement by the death of Christ has no reference to the breaking down of the middle wall between the Jew and Gentile, is clear, because the apostle goes on to explain, and shows as plain as words could make it, that the atonement secures to mankind what was lost through Adam.

"Wherefore" in 12th verse relates back to the atonement of verse 11, and it is stated that as by one man all men were condemned to death, so by the atonement all men are justified to life. To overlook this is to ignore the "Wherefore" and "Therefore" of the apostle, verse 12-18. We do not overlook the fact or value of Christ's obedience any more than we overlook Adam's sin. Sin brought death and righteousness brings life. But that the death of Christ, the righteous one, was a necessity is the idea for which we here plead. Now if any one can read carefully the whole passage and not see that Christ's death secures to man the recovery from death, it will prove that the human mind is greatly biased, by its own determinations.

It is not an isolated text, however, that teaches the recovery from death by the death of Christ.

Atonement is the basis of Resurrection. The apostle has shown us that Christ's death is the atoning act. We shall therefore expect to find the death of Christ associated with man's recovery from death.

We are not forgetting the resurrection of Christ, nor overlooking its value as the entrance of the Head into endless life, and therefore as the key of immortality for mankind; but we are seeking to give his death its place as the price of redemption or recovery. Certainly man's recovery from death is one thing, and the gift of immortality is another, and they should be so considered though they are intimately related to each other. The former is the basis of the latter, and the latter is the object for which the former is accomplished. Hence it is said, "Reconciled by his death, saved by his life."

"He died for our sins." It is not said that he rose for our sins. He is the Lamb that taketh away the sin of the World. The world's sin is Adam's sin. "In whom all have sinned." (Rom. 5:12 marg.) "He bore our sins on his own body on the tree." "He became a curse for us." "Wounded for our transgressions." "By his stripes we are healed." "Christ sent me not to baptize but to preach the gospel-- not with wisdom of words lest the cross of Christ should be made of none effect." 1 Cor. 1:17. If Christ's death in itself does nothing, then it is of no effect. The cross must refer to the death and not to the after life.

"The preaching of the cross is to them that perish foolishness, but to us that are saved it is the power of God." (Ver. 18.) "The Jews require a sign, and the Greeks seek after wisdom, but we preach Christ crucified." (Ver. 22-23.)

"I determined to know nothing among you save Jesus Christ, and him crucified." Ch. 2:2. From what he said in the first chapter, we know Paul made a specialty of the death in his preaching. The cross is the basis of all the glory. He laid down his life for the sheep. "No man taketh it from me. I lay it down of myself." To Pilate he said, "ye could have no power at all were it not given you from above."

After the hour for the Passover (he being the Antitype, and it must be fulfilled on time) he no longer sought to protect himself, nor allowed others to protect him, but gave himself into their hands. His hour had come; then and not till then "they killed the Prince of life." "He gave his life a Ransom for many,"--"A Ransom for all, to be testified in due time." Hence, being redeemed,--"bought with a price," we are not our own.

The most desperate shift to avoid the force of all the scriptures which speak of Christ's shedding his blood as a ransom, is that which says the life he gave to redeem us was his preexistent life,--that he died twice, once when the word was made flesh, and then his death on the cross. It hardly seems possible that any could believe that the incarnation was by death. It is, to say the least, a hypothesis without any scriptural support, and a little scripture is worth more than a good deal of reasoning. We might as well call translation death, but "Enoch was translated that he should not see death."

But Paul shows us that instead of taking the body being the sacrifice, the body was prepared to be a sacrifice. (Heb. 10:5-12.) The preexistent Word is not presented in the character of a Lamb. The offerings under the law foreshadowed not the coming in the flesh, but the death of the flesh, "the offering of the body of Jesus Christ, once for all." (Ver. 10.) The same thought as: "Who gave himself a ransom for all." "He died for our sins according to the scriptures, (the types and shadows) and rose again the third day" (from the time he died, and not thirty-three years after he died).

That Christ died in the same sense in which men die, and in which men are counted dead before they die, must be true or there would be no relation between his death and theirs. Here again the love of Christ constraineth us, because we thus judge that if one died for all then were all dead (not all actually dead, but counted dead, "death (sentence) passed on all." His death was of the same kind, met the claim as a Ransom, so that all are his, and counted alive, for the object as stated, "that he died for all that they who live, should no longer live unto themselves, but unto him who died for them and rose again."

The idea is here suggested that he gained the right to control all for whom he died. This work of redeeming by death, is not to be confounded with the work of the second Adam, which is to impart spiritual life. Christ did not become the second Adam until he was made a "quickening spirit." That our Lord Jesus is the antitype of Adam as Head of a new race is true, but he is more than that. Adam, besides being head of a race, was lord of all creation. So too Jesus died and rose again that he might be Lord both of the dead and the living. (Rom. 14:9.) So too, the uttermost parts of the earth are to be his possession. Ps. 2.

Lord does not mean Head in the sense of Father alone, but refers to the fact of his having power to control. "All power is given unto me both in Heaven and Earth." Angels and men, the dead and living alike, are his to command.

So Paul tells us Christ descended in Hades, and then ascended leading "captivity captive," took the power in his own hand.

That this is not a baseless assumption is shown in Heb. 2. There we learn that the very purpose for which Christ took our nature was, that "by the grace of God he might taste death for every man." "That through death he might destroy him that had the power of death--i.e. the Devil, and deliver them who through fear of death were all their lifetime subject to bondage." He binds the strong man, the prison keeper, and delivers the captives. He delivers them from the death of which they were afraid during their lifetime. They never had a spiritual lifetime, and never dreaded spiritual death. Christ took the natural that he might redeem the natural, and possesses the spiritual that he may impart the spiritual, is the evident teaching of the Bible. The same thought of his having power over the dead is brought to view in Rev. 1:18. "I am he that liveth and was dead; and behold I am alive forevermore; Amen; and have the keys of Hades and of death."

This is in keeping with all the rest. Christ died that we might live, and lives that we might live forever.

This view of the subject does not shut God out of the work and plan, for it is his plan to work in and by the Lord Jesus. The undeveloped, preexistent Word was with God in the old creation, and without him was not anything made that was made. The Word made flesh, was, in the body prepared, the sacrifice, the ransom for all, and the Word glorified, with his army will go forth conquering. Rev. 19. God in man is man's hope. "God in Christ reconciling the world unto himself, not imputing their trespasses unto them."

That the terms death and life are used figuratively sometimes we freely admit, and the context will determine it, but when speaking of the penalty of sin and resurrection from it, the death of Christ must serve as the key. Thus as well as otherwise we can glory in the cross of our Lord Jesus Christ. Brethren let us beware of anything that belittles, or sets aside the death of Christ, as the offering and propitiation for sin, not ours only but also for the sins of he whole world. The simplicity, nature, object and extent of this ransom will be testified--made known in due time.