Common Misapprehensions--Earthly or Human and Heavenly or Spiritual Natures--Earthly Glory and Heavenly Glory--Bible Testimony Regarding Spirit Beings--Mortality and Immortality--Can Mortal Beings Have Everlasting Life?--Justice in the Bestowment of Favors-- A Supposed Principle Examined--Variety in Perfection--God's Sovereign Rights--God's Provisions for Man a Satisfying Portion--The Election of the Body of Christ--How their Change of Nature is Effected.

FAILING to see that the plan of God for mankind in general contemplates a restitution to their former estate--the human perfection lost in Eden--and that the Christian Church, as an exception to this general plan, is to have a change of nature from human to spiritual, Christian people generally have supposed that none will be saved except those who reach the spiritual nature. The Scriptures, however, while holding out promises of life and blessing and restitution to all the families of the earth, offer and promise the change to spiritual nature only to the Church selected during the Gospel age; and not a single passage can be found which sustains such hopes for any others.

If the masses of mankind are saved from all the degradation, weakness, pain, misery and death which result from sin, and are restored to the condition of human perfection enjoyed before the fall, they are as really and completely saved from that fall as those who, under the special "high-calling" of the Gospel age, become "partakers of the divine nature."

::page 174::

The failure to understand rightly what constitutes a perfect man, the misapprehension of the terms mortal and immortal, and wrong ideas of justice, have together tended to this error, and mystified many scriptures otherwise easily understood. It is a common view, though unsupported by a single text of Scripture, that a perfect man has never been on earth; that all that is seen of man on earth is only the partially developed man, and that to reach perfection he must become spiritual. This view makes confusion of the Scriptures instead of developing that harmony and beauty which result from "rightly dividing the word of truth."

The Scriptures teach that there have been two, and only two, perfect men--Adam and Jesus. Adam was created in the image of God: that is, with the similar mental powers of reason, memory, judgment and will, and the moral qualities of justice, benevolence, love etc. "Of the earth, earthy," he was an earthly image of a spiritual being, possessing qualities of the same kind, though differing widely in degree, range and scope. To such an extent is man an image of God that God can say even to the fallen man, "Come, let us reason together."

As Jehovah is ruler over all things, so man was made a ruler over all earthly things--After our likeness, let him have dominion over the beasts, fowl, fish, etc. (`Gen. 1:26`) Moses tells us (`Gen. 1:31`) that God recognized the man whom he had made--not merely commenced to make, but completed--and God considered his creature "very good," that is, perfect; for in God's sight nothing short of perfection is "very good", in his intelligent creatures.

The perfection of man, as created, is expressed in `Psa. 8:5-8`: "Thou hast made him a little lower than the angels, and hast crowned him with glory and honor. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: all sheep and oxen, yea,

::page 175::

the beasts of the field, the fowl of the air and the fish of the sea." It has been suggested by some who would make the Bible conform to a theory of evolution, that the statement, "a little," in `Heb. 2:7`, might be understood to mean a little "while" lower, and not a little "degree" lower than the angels. There is, however, neither authority nor reason for such an interpretation. This is a quotation from `Psa. 8:5`, and a critical comparison of the Hebrew and Greek texts can leave no doubt as to the import. The idea, clearly expressed, is a little lower in degree than angels.

David, in the psalm, refers to man in his original estate, and prophetically intimates that God has not abandoned his original plan to have man in his own image and the king of earth, and that he will "remember" him, redeem him and restore him to the same again. The Apostle (`Heb. 2:7`) calls attention to the same fact--that God's original purpose has not been abandoned; that man, originally grand and perfect, the king of earth, is to be remembered, and visited, and restored. He then adds, We see not this promised restitution yet, but we do see the first step God is taking toward its accomplishment. We see Jesus crowned with this glory and honor of perfect manhood, that he, as a fitting ransom or substitute might by God's favor taste death for every man, and thus prepare the way for the restitution of man to all that was lost. Rotherham, one of the most scrupulous translators, renders this passage as follows:

Nor should it be inferred that a little lower in degree means a little less perfect. A creature may be perfect, yet on a lower plane of being than another; thus, a perfect horse

::page 176::

would be lower than a perfect man, etc. There are various natures, animate and inanimate. To illustrate, we arrange the following table:

   Grades of       Grades of          Grades            Grades
       Heavenly        Earthly or    in the Vegetable   in the Mineral
Spiritual Being   Animal Being        Domain            Domain

    Divine           Human            Trees             Gold
      ------           Brute            Shrubs            Silver
      ------           Fowl             Grasses           Copper
    Angelic          Fish             Mosses            Iron


          

Each of the minerals mentioned may be pure, yet gold ranks the highest. Though each of the orders of plants should be brought to perfection, they would still differ in nature and rank. Likewise with animals: if each species should be brought to perfection, there would still be variety; for perfecting a nature does not change a nature.* The grades of spiritual being, also, though perfect, stand related to each other as higher and lower in nature or kind. The divine nature is the highest and the superior of all spiritual natures. Christ at his resurrection was made "so much better" than perfect angels as the divine is superior to the angelic nature. `Heb. 1:3-5`

Note carefully that while the classes named in the above table are distinct and separate, yet a comparison between them may be instituted, thus: The highest grade of mineral is inferior to, or "a little lower" than, the lowest grade of vegetable,
----------
*The word "nature" is sometimes used in an accommodated sense, as, for instance, when it is said that a dog has a "savage nature", or that a horse has a "gentle nature", or is "bad natured". But in using the word thus it signifies merely the "disposition" of the one described as compared with others, and does not, strictly speaking, relate to nature.

::page 177::

because in vegetation there is life. So the highest grade of vegetable is "a little lower" than the lowest grade of animal life, because animal life, even in its lowest forms, has intelligence enough to be conscious of existence. Likewise man, though the highest of animal or earthly beings, is "a little lower than the angels," because angels are spiritual or heavenly beings.

There is a wonderful contrast between man as we now see him, degraded by sin, and the perfect man that God made in his image. Sin has gradually changed his features, as well as his character. Multiplied generations, by ignorance, licentiousness and general depravity, have so blurred and marred humanity that in the large majority of the race the likeness of God is almost obliterated. The moral and intellectual qualities are dwarfed; and the animal instincts, unduly developed, are no longer balanced by the higher. Man has lost physical strength to such an extent that, with all the aid of medical science, his average length of life is now about thirty years, whereas at first he survived nine hundred and thirty years under the same penalty. But though thus defiled and degraded by sin and its penalty, death, working in him, man is to be restored to his original perfection of mind and body, and to glory, honor and dominion, during and by the Millennial reign of Christ. The things to be restored by and through Christ are those things which were lost through Adam's transgression. (`Rom. 5:18,19`) Man did not lose a heavenly but an earthly paradise. Under the death penalty, he did not lose a spiritual but a human existence; and all that was lost was purchased back by his Redeemer, who declared that he came to seek and to save that which was lost. `Luke 19:10`

In addition to the above, we have proof that the perfect man is not a spiritual being. We are told that our Lord, before he left his glory to become a man, was "in a form of

::page 178::

God"--a spiritual form, a spirit being; but since to be a ransom for mankind he had to be a man, of the same nature as the sinner whose substitute in death he was to become, it was necessary that his nature be changed. And Paul tells us that he took not the nature of angels, one step lower than his own, but that he came down two steps and took the nature of men--he became a man; he was "made flesh." `Heb. 2:16`; `Phil. 2:7,8`; `John 1:14`

Notice that this teaches not only that angelic nature is not the only order of spirit being, but that it is a lower nature than that of our Lord before he became a man; and he was not then so high as he is now, for "God hath highly exalted him," because of his obedience in becoming man's willing ransom. (`Phil. 2:8,9`) He is now of the highest order of spirit being, a partaker of the divine (Jehovah's) nature.

But not only do we thus find proof that the divine, angelic and human natures are separate and distinct, but this proves that to be a perfect man is not to be an angel, any more than the perfection of angelic nature implies that angels are divine and equal with Jehovah; for Jesus took "not" the "nature of angels", but a different nature--the "nature of men"; not the imperfect human nature as we now possess it, but the "perfect" human nature. He became "a man"; not a depraved and nearly dead being such as men are now, but a man in the full vigor of perfection.

Again, Jesus must have been a perfect man else he could not have kept a perfect law, which is the full measure of a "perfect man's ability". And he must have been a perfect man else he could not have given a ransom (a corresponding price--`1 Tim. 2:6`) for the forfeited life of the perfect man Adam; "For since by "man" came death, by "man" came also the resurrection of the dead." (`1 Cor. 15:21`) Had he been in the least degree imperfect, it would have proved that he was under condemnation, and therefore he could not have been

::page 179::

an acceptable sacrifice; neither could he have kept perfectly the law of God. A perfect man was tried, and failed, and was condemned; and only a perfect man could give the "corresponding price" as the Redeemer.

Now we have the question fairly before us in another form, viz.: If Jesus in the flesh was a perfect man, as the Scriptures thus show, does it not prove that a perfect man is a human, fleshly being--not an angel, but a little lower than the angels? The logical conclusion is unmistakable; and in addition we have the inspired statement of the Psalmist (`Psa. 8:5-8`) and Paul's reference to it in `Heb. 2:7-9`.

Neither was Jesus a combination of the two natures, human and spiritual. The blending of two natures produces neither the one nor the other, but an imperfect, hybrid thing, which is obnoxious to the divine arrangement. When Jesus was in the flesh he was a perfect human being; previous to that time he was a perfect spiritual being; and since his resurrection he is a perfect spiritual being of the highest or divine order. It was not until the time of his consecration even unto death, as typified in his baptism--at thirty years of age (manhood, according to the Law, and therefore the right time to consecrate himself as "a man")--that he received the earnest of his inheritance of the divine nature. (`Matt. 3:16,17`) The human nature had to be "consecrated to death" before he could receive even the "pledge" of the divine nature. And not until that consecration was actually carried out and he had actually sacrificed the human nature, even unto death, did our Lord Jesus become a full partaker of the divine nature. After becoming a man he became obedient unto death; "wherefore", God hath highly exalted him to the divine nature. (`Phil. 2:8,9`) If this scripture is true, it follows that he was not exalted to the divine nature until the human nature was actually sacrificed--dead.

::page 180::

Thus we see that in Jesus there was no mixture of natures, but that twice he experienced a change of nature; first, from spiritual to human; afterward, from human to the highest order of spiritual nature, the divine; and in each case the one was given up for the other.

In this grand example of perfect humanity, which stood unblemished before the world until sacrificed for the world's redemption, we see the perfection from which our race fell in Adam, and to which it is to be restored. In becoming man's ransom, our Lord Jesus gave the "equivalent" for that which man lost; and therefore all mankind may receive again, through faith in Christ, and obedience to his requirements, not a spiritual, but a glorious, perfect "human" nature--"that which was lost."

The perfect faculties and powers of the perfect human being may be exercised indefinitely, and upon new and varied objects of interest, and knowledge and skill may be vastly increased; but no such increase of knowledge or power will effect a change of nature, or make it more than perfect. It will be only the expanding and developing of the perfect human powers. Increase of knowledge and skill will doubtless be man's blessed privilege to all eternity; yet he will still be man, and will be merely learning to use more fully the powers of human nature already possessed. Beyond its wide limits he cannot hope, nor will he desire, to advance, his desires being limited to the scope of his powers.

While Jesus as a man was an illustration of perfect human nature, to which the mass of mankind will be restored, yet since his resurrection he is the illustration of the glorious divine nature which the overcoming Church will, at resurrection, share with him.

Because the present age is devoted mainly to the development of this class which is offered a "change" of nature, and because the apostolic epistles are devoted to the instruction

::page 181::

of this "little flock," it should not be inferred that God's plans end with the completion of this chosen company. Nor, on the other hand, should we go to the opposite extreme, and suppose that the special promises of the divine nature, spirit bodies, etc., made to these, are God's design for all mankind. To these are the "exceeding great and precious promises," over and above the other precious promises made to all mankind. To rightly divide the Word of truth, we should observe that the Scriptures recognize the perfection of the divine nature in the "little flock," and the perfection of the human nature in the restored world, as two separate things.

Let us now inquire more particularly, What are spirit beings? what powers are theirs? and by what laws are they governed? Many seem to think, because they do not understand the nature of a spirit being, that it must be a mere myth, and on this subject much superstition prevails. But Paul does not appear to have such an idea. Though he intimates that a human being is incapable of understanding the higher, spiritual nature (`1 Cor. 2:14`), yet he plainly states, as if to guard against any mythical or superstitious notions, that there is a spiritual body, as well as a natural (human) body, a celestial as well as a terrestrial, and a glory of the earthly as well as of the heavenly. The glory of the earthly, as we have seen, was lost by the first Adam's sin, and is to be restored to the race by the Lord Jesus and his Bride (the Christ, Head and body) during the Millennial reign. The glory of the heavenly is as yet unseen except as revealed to the eye of faith by the Spirit through the Word. These glories are distinct and separate. (`1 Cor. 15:38-49`) We know to some extent what the natural, earthly, terrestrial body is, for we now have such, though we can only approximately estimate the glory of its perfection. It is flesh, blood and bones; for "that which is born of the flesh is

::page 182::

flesh." And since there are two distinct kinds of bodies, we know that the spiritual, whatever it may be, is not composed of flesh, blood and bones: it is heavenly, celestial, spiritual--"That which is born of the Spirit is spirit." But what a spirit body is, we know not, for "It doth not yet appear what we shall be; but...we shall be like him"--like our Lord Jesus. `John 3:6`; `1 John 3:2`

We have no record of any being, either spiritual or human, ever having been changed from one nature to another, except the Son of God; and this was an exceptional case, for an exceptional purpose. When God made angels he doubtless intended them to remain angels forever, and so with men, each being perfect on his own plane. At least the Scriptures give no intimation of any different purpose. As in the inanimate creation there is a pleasing and almost endless variety, so in the living and intelligent creation the same variety in perfection is possible. Every creature in its perfection is glorious; but, as Paul says, the glory of the celestial (heavenly) is one kind of glory, and the glory of the terrestrial (earthly) is another and a different glory.

By examining the facts recorded of our Lord Jesus after his resurrection, and of angels, who are also spirit beings, thus "comparing spiritual things with spiritual" (`1 Cor. 2:13`), we may gain some general information with regard to spirit beings. First, then, angels can be and frequently are present, yet invisible. "The angel of the Lord encampeth round about them that fear him"; and "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" (`Psa. 34:7`; `Heb. 1:14`) Have they ministered visibly or invisibly? Undoubtedly the latter. Elisha was surrounded by a host of Assyrians; his servant was fearful; Elisha prayed to the Lord, and the young man's eyes were opened, and he saw the mountains round

::page 183::

about them full of chariots of fire and horsemen of fire (or like fire). Again, while to Balaam the angel was invisible, the ass, his eyes being opened, saw him.

Secondly, angels can assume human bodies and appear as men. The Lord and two angels so appeared to Abraham, who had a supper prepared for them, of which they ate. At first Abraham supposed them to be three men, and it was not until they were about to go that he discovered one of them to be the Lord, and the other two, angels, who afterward went down to Sodom and delivered Lot. (`Gen. 18:1,2`) An angel appeared to Gideon as a man, but afterward made himself known. An angel appeared to the father and mother of Samson, and they thought him a man until he ascended up to heaven in the flame of the altar. `Judges 6:11-22; 13:20`

Thirdly, spirit beings are glorious in their normal condition, and are frequently referred to as glorious and bright. The countenance of the angel who rolled away the stone from the door of the sepulchre was "as the lightning." Daniel caught a glimpse of a spiritual body, which he described, saying, His eyes were as lamps of fire, his countenance as the lightning, his arms and feet like in color to polished brass, and his voice as the voice of a multitude. Before him Daniel fell as a dead man. (`Dan. 10:6,10,15,17`) Saul of Tarsus caught a similar glimpse of Christ's glorious body shining above the brightness of the sun at noonday. Saul lost his sight and fell to the ground.

Thus far we have found spirit beings truly glorious; yet, except by the opening of men's eyes to see them, or by their appearing "in flesh" as men, they are invisible to men. This conclusion is further confirmed when we examine the particular details of these manifestations. The Lord was seen of Saul alone, the men traveling with him hearing the voice,

::page 184::

but seeing no one. (`Acts 9:7`) The men that were with Daniel did not see the glorious being he describes, but a great fear fell on them, and they ran and hid themselves. Again, this glorious being declared, "The prince of the kingdom of Persia withstood me one and twenty days." (`Dan. 10:13`) Did Daniel, the man greatly beloved of the Lord, fall as dead before this one whom Persia's prince withstood one and twenty days? How is this? Surely he did not appear in glory to the prince! No; either he was invisibly present with him, or else he appeared as a man.

Our Lord, since his resurrection, is a spirit being; consequently the same powers which we find illustrated in angels (spiritual beings) should also be possessed by him. And such is the case, as we shall see more fully in a succeeding chapter.

Thus we find that the Scriptures regard the spiritual and the human natures as separate and distinct, and furnish no evidence that the one will evolve or develop into the other; but, on the contrary, they do show that only a few will ever be changed from the human to the divine nature, to which Jesus, their head, has already been exalted. And this remarkable and special feature in Jehovah's plan is for the remarkable and special purpose of preparing these as God's agents for the great future work of restoring all things.

Let us now examine the terms

We shall find their true significance in exact harmony with what we have learned from our comparison of Bible statements concerning human and spiritual beings, and earthly and heavenly promises. These words are usually given very uncertain meanings, and wrong ideas of their meanings produce erroneous views of subjects with which

::page 185::

they stand connected, in general and in Scripture usage.

"Mortality" signifies a state or condition of "liability to death"; not a condition of death, but a condition in which death is a "possibility".

"Immortality" signifies a state or condition "not liable to death"; not merely a condition of freedom from death, but a condition in which death is an impossibility.

The common but erroneous idea of mortality is, a state or condition in which death is unavoidable, while the common idea of the significance of immortality is more nearly correct.

The word immortal signifies not mortal; hence the very construction of the words indicates their true definitions. It is because of the prevalence of a wrong idea of the word mortal that so many are confused when trying to determine whether Adam was mortal or immortal before his transgression. They reason that if he had been immortal God would not have said, "In the day that thou eatest thereof thou shalt surely die"; because it is impossible for an immortal being to die. This is a logical conclusion. On the other hand, say they, Had he been mortal, wherein could have consisted the threat or penalty of the statement, "Thou shalt surely die"; since if mortal (according to their erroneous definition) he could not have avoided death anyhow?

The difficulty, it will be perceived, is in the false meaning given to the word mortality. Apply the correct definition, and all is clear. Adam was mortal--that is, in a condition in which death was a possibility. He had life in full and perfect measure, yet not "inherent life". His was a life sustained by "every tree of the garden" save the one tree forbidden; and so long as he continued in obedience to and in harmony with his Maker, his life was secure--the sustaining elements would not be denied. Thus seen, Adam had life; and death

::page 186::

was entirely avoidable, yet he was in such a condition that death was possible--he was mortal.

The question arises, then, If Adam was mortal and on trial, was he on trial for immortality? The general answer would be, Yes. We answer, No. His trial was to see whether he was worthy or unworthy of a continuance of the life and blessings already possessed. Since it was nowhere promised that if obedient he would become immortal, we are bound to leave all such speculations out of the question. He was promised a continuance of the blessings then enjoyed so long as obedient, and threatened with the loss of all--death--if disobedient. It is the false idea of the meaning of the word mortal that leads people in general to conclude that all beings who do not die are immortal. In this class they therefore include our heavenly Father, our Lord Jesus, the angels, and all mankind. This, however, is an error: the great mass of mankind saved from the fall, as well as the angels of heaven, will always be mortal; though in a condition of perfection and bliss, they will always be of that mortal nature which could suffer death, the wages of sin, if they would commit sin. The security of their existence will be conditioned, as it was with Adam, upon obedience to the all-wise God, whose justice, love and wisdom, and whose power to cause all things to work together for good to those who love and serve him, will have been fully demonstrated by his dealings with sin in the present time.

Nowhere in the Scriptures is it stated that angels are immortal, nor that mankind restored will be immortal. On the contrary, immortality is ascribed only to the divine nature --originally to Jehovah only; subsequently to our Lord Jesus in his present highly exalted condition; and finally by promise to the Church, the body of Christ, when glorified with him. `1 Tim. 6:16`; `John 5:26`; `2 Pet. 1:4`; `1 Cor. 15:53,54`

::page 187::

Not only have we evidence that immortality pertains only to the divine nature, but we have proof that angels are mortal, in the fact that Satan, who was once a chief of their number, is to be destroyed. (`Heb. 2:14`) The fact that he can be destroyed proves that angels as a class are mortal.

Thus considered, we see that when incorrigible sinners are blotted out, both immortal and mortal beings will live forever in joy and happiness and love--the first class possessing a nature incapable of death, having inherent life-- life in themselves (`John 5:26`); and the latter having a nature susceptible to death, yet, because of perfection of being and knowledge of the evil and sinfulness of sin, giving no cause for death. They, being approved of God's law, shall be everlastingly supplied with those elements necessary to sustain them in perfection, and shall never die.

The proper recognition of the meaning of the terms mortal and immortal, and of their use in the Scriptures, destroys the very foundation of the doctrine of eternal torment. It is based upon the unscriptural theory that God created man immortal, that he cannot cease to exist, and that God cannot destroy him; hence the argument is that the incorrigible must live on somewhere and somehow, and the conclusion is that since they are out of harmony with God their eternity must be one of misery. But God's Word assures us that he has provided against such a perpetuation of sin and sinners: that man is mortal, and that the full penalty of wilful sin against full light and knowledge will not be a life in torment, but a second death. "The soul that sinneth, it shall die."

It is the mistaken idea of some that justice requires that God should make no difference in the bestowment of his favors

::page 188::

among his creatures; that if he exalts one to a high position, in justice he must do the same for all, unless it can be shown that some have forfeited their rights, in which case such might justly be assigned to a lower position.

If this principle be a correct one, it would show that God had no right to create Jesus higher than the angels, and then further to exalt him to the divine nature, unless he intended to do the same for all the angels and for all men. And to carry the principle still further, if some men are to be highly exalted and made partakers of the divine nature, all men must eventually be elevated to the same position. And why not carry the principle to its extreme limit, and apply the same law of progression to the brute and insect creation, and say that since they are all God's creatures they must all eventually attain to the very highest plane of existence --the divine nature? This is a manifest absurdity, but as reasonable as any other deduction from this assumed principle.

Perhaps none would be inclined to carry the erroneous assumption so far. Yet if it were a principle founded in simple justice, where could it stop short and still be just? And if such were indeed the plan of God, where would be the pleasing variety in all his works? But such is not God's plan. All nature, both animate and inanimate, exhibits the glory and diversity of divine power and wisdom. And as "the heavens declare the glory of God, and the firmament showeth his handiwork" in wonderful variety and beauty, much more shall his intelligent creation exhibit in variety the superior glory of his power. We so conclude--from the express teaching of the Word of God, from reason and from the analogies of nature.

It is very important that we have right ideas of justice. A should never be esteemed as a justly merited recompense. An act of simple justice is no occasion for special

::page 189::

gratitude, nor is it any proof of love; but God commendeth his great love to his creatures, in an endless train of unmerited favors, which should call forth their love and praise in return.

God had a right, if he chose, to make us merely the creatures of a brief space of time, even if we had never sinned. Thus he has made some of his lower creatures. He might have permitted us to enjoy his blessings for a season, and then, without injustice, might have blotted us all out of existence. In fact, even so brief an existence would be a favor. It is only of his favor that we have an existence at all. How much greater favor is the redemption of the existence once forfeited by sin! And further, it is of God's favor that we are men and not beasts; it is purely of God's favor that angels are by nature a little higher than men; and it is also of God's favor that the Lord Jesus and his bride become partakers of the divine nature. It becomes all his intelligent creatures, therefore, to receive with gratitude whatever God bestows. Any other spirit justly merits condemnation, and, if indulged, will end in abasement and destruction. A man has no right to aspire to be an angel, never having been invited to that position; nor has an angel any right to aspire to the divine nature, that never having been offered to him.

It was the aspiration of Satan's pride which brought his abasement, and will end in his destruction. (`Isa. 14:14`) "Whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted" (`Luke 14:11`), but not necessarily to the highest position.

Partly from false ideas of justice, and partly from other causes, the subject of election as taught in the Scriptures has been the occasion of much dispute and misunderstanding. That the Scriptures teach election few would deny, but on just what principle the election or selection is based is a matter of considerable difference of opinion, some claiming

::page 190::

that it is an arbitrary, unconditional election, and others that it is conditional. There is a measure of truth, we believe, in both of these views. An election on God's part is the expression of his choice for a certain purpose, office or condition. God has elected or chosen that some of his creatures should be angels, that some should be men, that some should be beasts, birds, insects, etc., and that some should be of his own divine nature. And though God selects according to certain conditions all who will be admitted to the divine nature, yet it cannot be said that these more than others merit it; for it is purely of favor that any creature has existence on any plane.

"So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy"--kindness or favor. (`Rom. 9:16`) It is not because the chosen ones were better than others, that God gave them the invitation to the divine nature, for he passed by the angels who had not sinned and called some of the redeemed sinners to divine honors. God has a right to do as he pleases with his own; and he chooses to exercise this right for the accomplishment of his plans. Since, then, all we have is of divine favor, "Who art thou, O man, that repliest against God? Shall the thing formed say unto him who formed it, Why hast thou made me thus? Hath not the potter power over the clay, to make one vessel unto honor and another unto dishonor"--or less honor? (`Rom. 9:20,21`) All were created by the same divine power--some to have higher nature and greater honor, and some to have lower nature and less honor.

"Thus saith the Lord, the Holy One of Israel, his [man's] maker: Ask me of things to come. Concerning my children, and concerning the work of my hands, command ye me? I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their hosts have I commanded." "Thus saith the Lord that created the

::page 191::

heavens, God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the Lord, and there is none else." (`Isa. 45:11,12,18`) None have a right to dictate to God. If he established the earth, and if he formed it not in vain, but made it to be inhabited by restored, perfect men, who are we that we should reply against God, and say that it is unjust not to change their nature and make them all partakers of a spiritual nature either like unto the angels, or like unto his own divine nature? How much more becoming to come humbly to God's Word and to "Ask" concerning things to come, than to "command" or to assert that he must carry out our ideas? Lord, keep back thy servants from presumptuous sins: let them not have dominion over us. None of God's children, we believe, would knowingly dictate to the Lord; yet how easily and almost unconsciously many fall into this error.

The human race are God's children by creation--the work of his hands--and his plan with reference to them is clearly revealed in his Word. Paul says that the first man (who was a sample of what the race will be when perfect) was of the earth, earthy; and his posterity, with the exception of the Gospel Church, will in the resurrection still be earthy, human, adapted to the earth. (`1 Cor. 15:38,44`) David declares that man was made only a little lower than the angels, and crowned with glory, honor, dominion, etc. (`Psa. 8:4-8`) And Peter, our Lord, and all the prophets since the world began, declare that the human race is to be restored to that glorious perfection, and is again to have dominion over earth, as its representative, Adam, had. `Acts 3:19-21`

It is this portion that God has elected to give to the human race. And what a glorious portion! Close your eyes for a moment to the scenes of misery and woe, degradation and sorrow that yet prevail on account of sin, and picture before

::page 192::

your mental vision the glory of the perfect earth. Not a stain of sin mars the harmony and peace of a perfect society; not a bitter thought, not an unkind look or word; love, welling up from every heart, meets a kindred response in every other heart, and benevolence marks every act. There sickness shall be no more; not an ache nor a pain, nor any evidence of decay--not even the fear of such things. Think of all the pictures of comparative health and beauty of human form and feature that you have ever seen, and know that perfect humanity will be of still surpassing loveliness. The inward purity and mental and moral perfection will stamp and glorify every radiant countenance. Such will earth's society be; and weeping bereaved ones will have their tears all wiped away, when thus they realize the resurrection work complete. `Rev. 21:4`

And this is the change in human society only. We call to mind also that the earth, which was "made to be inhabited" by such a race of beings, is to be a fit and pleasing abode for them, as represented in the Edenic paradise, in which the representative man was at first placed. Paradise shall be restored. The earth shall no more bring forth thorns and briers, and require the sweat of man's face to yield his bread, but "the earth shall [easily and naturally] yield her increase." "The desert shall blossom as the rose"; the lower animal creation will be perfect, willing and obedient servants; nature with all its pleasing variety, will call to man from every direction to seek and know the glory and power and love of God; and mind and heart will rejoice in him. The restless desire for something new, that now prevails, is not a natural but an abnormal condition, due to our imperfection, and to our present unsatisfactory surroundings. It is not God-like restlessly to crave something new. Most things are old to God; and he rejoices most

::page 193::

in those things which are old and perfect. So will it be with man when restored to the image of God. The perfect man will not know or appreciate fully, and hence will not prefer, the glory of spiritual being, because of a different nature, just as fishes and birds, for the same reason, prefer and enjoy each their own nature and element most. Man will be so absorbed and enraptured with the glory that surrounds him on the human plane that he will have no aspiration to, nor preference for, another nature or other conditions than those possessed. A glance at the present experience of the Church will illustrate this. "How hardly," with what difficulty, shall those who are rich in this world's goods enter into the kingdom of God. The few good things possessed, even under the present reign of evil and death, so captivate the human nature that we need special help from God to keep our eye and purpose fixed on the spiritual promises.

That the Christian Church, the body of Christ, is an exception to God's general plan for mankind, is evident from the statement that its selection was determined in the divine plan before the foundation of the world (`Eph. 1:4,5`), at which time God not only foresaw the fall of the race into sin, but also predetermined the justification, the sanctification and the glorification of this class, which, during the Gospel age, he has been calling out of the world to be conformed to the image of his Son, to be partakers of the divine nature and to be fellow-heirs with Christ Jesus of the Millennial Kingdom for the establishment of universal righteousness and peace. `Rom. 8:28-31`

This shows that the election or choice of the Church was a predetermined thing on God's part; but mark, it is not an unconditional election of the individual members of the Church. Before the foundation of the world God determined that such a company should be selected for such a

::page 194::

purpose within a specific time--the Gospel age. While we cannot doubt that God could have foreseen the action of each individual member of the Church, and could have foreknown just who would be worthy and therefore constitute the members of that "little flock," yet this is not the way in which God's Word presents the doctrine of election. It was not the thought of an individual predestination which the apostles sought to inculcate, but that a class was predetermined in God's purpose to fill the honorable position, the selection of which would be upon conditions of severe trials of faith and obedience and the sacrifice of earthly privileges, etc., even unto death. Thus by an individual trial, and by individually "overcoming," the individual members of the predetermined class are being chosen or accepted into all the blessings and benefits predetermined of God for this class.

The word "glorified" in `Rom. 8:30`, from the Greek "doxazo", signifies "honored". The position to which the Church is elected is one of great honor. No man could think of aspiring to so great an honor. Even our Lord Jesus was first invited before he aspired to it, as we read: "So also Christ glorified [--honored] not himself to be made an High Priest, but he that said unto him, 'Thou art my Son, today have I begotten thee.'" The heavenly Father thus honored our Lord Jesus; and all of the elect body who are to be joint-heirs with him will be thus honored by Jehovah's favor. The Church, like its Head, experiences a beginning of the "honor" when "begotten" of God to spiritual nature through the word of truth (`James 1:18`), and will be fully ushered into the honor when "born" of the Spirit, spiritual beings--in the image of the glorified Head. Those whom God would thus honor must be perfect and pure; and since we were by inheritance sinners, he not only called or invited us to the

::page 195::

honor, but also provided "justification" from sin through the death of his Son, to enable us to receive the honor to which he calls us.

In selecting the little flock, God makes a very general call--"many are called." All are not called. The call was confined at first, during our Lord's ministry, to Israel after the flesh; but now, as many as the servants of God meet (`Luke 14:23`) are to be urged or constrained (not compelled) to come to this special feast of favor. But even of those who hear and come, all are not worthy. Wedding garments (the imputed righteousness of Christ) are provided, but some will not wear them, and must be rejected; and of those who do put on the robes of justification, and who receive the honor of being begotten to a new nature, some fail to make their calling and election sure by faithfulness to their covenant. Of those worthy to appear with the Lamb in glory, it is declared, "They are called and chosen and faithful." `Rev. 14:1; 17:14`

The call is true; the determination of God to select and exalt a Church is unchangeable; but who will be of this chosen class is conditional. All who would share the predestined honors must fulfil the conditions of the call. "Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it." (`Heb. 4:1`) While the great favor is not of him that willeth, nor of him that runneth, it is to him that willeth and to him that runneth, when called.

Having thus, we trust, clearly vindicated God's absolute right and purpose to do what he will with his own, we call attention to the fact that the principle which characterizes the bestowment of all God's favors is the general good of all.

While, then, on the authority of the Scriptures, we reckon it an established fact that the human and spiritual natures

::page 196::

are separate and distinct--that the blending of the two natures is no part of God's design, but would be an imperfection, and that the change from one nature to another is not the rule, but the exception, in the single instance of the Christ--it becomes a matter of deep interest to learn how the change is to be accomplished, upon what conditions it may be attained and in what manner it will be effected.

The conditions on which the Church may be exalted with her Lord to the divine nature (`2 Pet. 1:4`) are precisely the same as the conditions on which he received it; even by following in his footprints (`1 Pet. 2:21`), presenting herself a living sacrifice, as he did, and then faithfully carrying out that consecration vow until the sacrifice terminates in death. This change of nature from human to divine is given as a reward to those who, within the Gospel age, sacrifice the human nature, as did our Lord, with all its interests, hopes and aims, present and future--even unto death. In the resurrection such will awake, not to share with the rest of mankind in the blessed restitution to human perfection and all its accompanying blessings, but to share the likeness and glory and joy of the Lord, as partakers with him of the divine nature. `Rom. 8:17`; `2 Tim. 2:12`

The beginning and development of the new nature is likened to the beginning and development of human life. As in the one case there is a begetting and then a birth, so also in the other. The saints are said to be begotten of God through the Word of truth. (`1 Pet. 1:3`; `1 John 5:18`; `James 1:18`) That is, they receive the first impulse in the divine life from God through his Word. When, having been justified freely by faith in the ransom, they hear the call, "Present your bodies a living sacrifice, holy, [ransomed, justified --and therefore] acceptable unto God, which is your reasonable service" (`Rom. 12:1`); and when, in obedience to

::page 197::

that call, they fully consecrate their justified humanity to God, a living sacrifice, side by side with that of Jesus, it is accepted of God; and in that very act the spiritual life is begun. Such find themselves at once thinking and acting as the new [transformed] mind prompts, even to the crucifixion of the human desires. From the moment of consecration these are reckoned of God as "new creatures."

Thus to these "embryo new creatures" old things [human desires, hopes, plans, etc.] pass away, and all things become new. The embryo "new creature" continues to grow and develop, as the old human nature, with its hopes, aims, desires, etc., is crucified. These two processes progress simultaneously, from the time consecration begins until the death of the human and the birth of the spiritual result. As the Spirit of God continues to unfold, through his Word, more and more of his plans, he thus quickens even our mortal bodies (`Rom. 8:11`), enabling these mortal bodies to render him service; but in due time we will have new bodies-- spiritual, heavenly, adapted in all respects to the new, divine mind.

The "birth" of the "new creature" is in the resurrection (`Col. 1:18`); and the resurrection of this class is designated the first (or choice) resurrection. (`Rev. 20:6`) It should be remembered that we are not actually spirit beings until the resurrection, though from the time we receive the spirit of adoption we are reckoned as such. (`Rom. 8:23-25`; `Eph. 1:13,14`; `Rom. 6:10,11`) When we become spirit beings actually, that is, when we are born of the Spirit, we will no longer be fleshly beings; for "that which is born of the Spirit is spirit."

This birth to the spiritual nature in the resurrection must be preceded by a begetting of the Spirit at consecration, just as surely as the birth of the flesh is preceded by a begetting of the flesh. All that are born of the flesh in the likeness

::page 198::

of the first Adam, the earthly, were first begotten of the flesh; and some have been begotten again, by the Spirit of God through the word of truth, that in due time they may be born of the Spirit into the heavenly likeness, in the first resurrection: "As we have borne the image of the earthly, we [the Church] shall also bear the image of the heavenly"--unless there be a falling away. `1 Cor. 15:49`; `Heb. 6:6`

Though the acceptance of the heavenly call and our consecration in obedience to it be decided at one particular moment, the bringing of every thought into harmony with the mind of God is a gradual work; it is a gradual bending heavenward of that which naturally bends earthward. The Apostle terms this process a transforming work, saying, "Be not conformed to this world; but be ye transformed [to the heavenly nature] by the renewing of your minds, that ye may prove what is that good and acceptable and perfect will of God." `Rom. 12:2`

It should be noticed that these words of the Apostle are not addressed to the unbelieving world, but to those whom he recognizes as brethren, as shown by the preceding verse--"I beseech you, therefore, brethren,...that ye present your bodies living sacrifices, holy and acceptable unto God."

It is commonly believed that when a man is converted or turned from sin to righteousness, and from unbelief and opposition to God to reliance upon him, that is the transforming which Paul meant. Truly that is a great change-

::page 199::

whom he addressed, he could not have termed them brethren --brethren, too, who had something "holy and acceptable unto God" to offer in sacrifice; for only those who are justified by faith in the ransom are reckoned of God as holy and acceptable. Transformation of nature results to those who, during the Gospel age, present their justified humanity a living sacrifice, as Jesus presented his perfect humanity a sacrifice, laying down all right and claim to future human existence, as well as ignoring present human gratification, privileges, rights, etc. The first thing sacrificed is the human will; and thenceforth we may not be guided either by our own or by any other human will, but only by the divine will. The divine will becomes our will, and we reckon the human will as not ours, but as the will of another, to be ignored and sacrificed. The divine will having become our will, we begin to think, to reason and to judge from the divine standpoint: God's plan becomes our plan, and God's ways become our ways. None can fully understand this transformation who have not in good faith presented themselves as sacrifices, and in consequence come to experience it. Previously we might enjoy anything that was not actually sinful; for the world and all its good things were made for man's enjoyment, the only difficulty being to subdue the sinful propensities. But the consecrated, the transformed, in addition to the effort to subdue sin, must sacrifice the present good things and devote all their energies to the service of God. And those faithful in service and sacrifice will indeed realize daily that this world is not their resting place, and that here they have no continuing city. But their hearts and hopes will be turned to that "rest that remaineth for the people of God." And that blessed hope in turn will quicken and inspire to continued sacrifice.

Thus, through consecration, the mind is renewed or transformed, and the desires, hopes and aims begin to rise

::page 200::

toward the spiritual and unseen things promised, while the human hopes, etc., die. Those thus transformed, or in process of change, are reckoned "new creatures," begotten of God, and partakers to that extent of the divine nature. Mark well the difference between these "new creatures" and those believers and "brethren" who are only justified. Those of the latter class are still of the earth, earthy, and, aside from sinful desires, their hopes, ambitions, and aims are such as will be fully gratified in the promised restitution of all things. But those of the former class are not of this world, even as Christ is not of this world, and their hopes center in the things unseen, where Christ sitteth at the right hand of God. The prospect of earthly glory, so enchanting to the natural man, would no longer be a satisfying portion to those begotten of this heavenly hope, to those who see the glories of the heavenly promises, and who appreciate the part assigned them in the divine plan. This new, divine mind is the earnest of our inheritance of the complete divine nature--mind and body. Some may be a little startled by this expression, a divine body; but we are told that Jesus is now the express image of his Father's person, and that the overcomers will "be like him and see him as he is." (`1 John 3:2`) "There is a natural [human] body, and there is a spiritual body." (`1 Cor. 15:44`) We could not imagine either our divine Father or our Lord Jesus as merely great minds without bodies. Theirs are glorious spiritual bodies, though it doth not yet appear how great is the glory, and it shall not, until we also shall share the divine nature.

While this transforming of the mind from human to spiritual is a gradual work, the change from a human to a spiritual body will not be gradual, but instantaneous. (`1 Cor. 15:52`) Now, as Paul says, we have this treasure (the divine mind) in earthen vessels, but in due time the treasure will be

::page 201::

in a glorious vessel appropriate to it--the spiritual body.

We have seen that the human nature is a likeness of the spiritual. (`Gen. 5:1`) For instance, God has a will, so have men and angels; God has reason and memory, so have his intelligent creatures--angels and men. The character of the mental operations of each is the same. With the same data for reasoning, and under similar conditions, these different natures are able to arrive at the same conclusions. Though the mental faculties of the divine, the angelic and the human natures are similar, yet we know that the spiritual natures have powers beyond and above the human-- powers which result, we think, not from different faculties, but from the wider range of the same faculties and the different circumstances under which they operate. The human nature is a perfect earthly image of the spiritual nature, having the same faculties, but confined to the earthly sphere, and with ability and disposition to discern only so much beyond it as God sees fit to reveal for man's benefit and happiness.

The divine is the highest order of the spiritual nature; and how immeasurable is the distance between God and his creatures! We are able to catch only glimpses of the glory of the divine wisdom, power and goodness as in panoramic view he causes some of his mighty works to pass before us. But we may measure and comprehend the glory of perfect humanity.

With these thoughts clearly in mind, we are able to appreciate how the change from the human to the spiritual nature is effected, viz., by carrying the same mental powers over to higher conditions. When clothed with the heavenly body, we shall have the heavenly powers which belong to that glorious body; and we shall have the range of thought and scope of power which belong to it.

::page 202::

The change or transformation of mind, from earthly to heavenly, which the consecrated experience here, is the beginning of that change of nature. It is not a change of brain, nor a miracle in its changed operation, but it is the will and the bent of mind that are changed. Our will and sentiments represent our individuality; hence we are transformed, and reckoned as actually belonging to the heavenly nature, when our wills and sentiments are thus changed. True, this is but a very small beginning; but a begetting, as this is termed, is always but a small beginning; yet it is the earnest or assurance of the finished work. `Eph. 1:13,14`

Some have asked, How shall we know ourselves when changed? How shall we then know that we are the same beings that lived and suffered and sacrificed that we might be partakers of this glory? Will we be the same conscious beings? Most assuredly, yes. If we be dead with Christ, we shall also live with him. (`Rom. 6:8`) Changes which daily occur to our human bodies do not cause us to forget the past, or to lose our identity.*

These thoughts may help us to understand also how the Son, when changed from spiritual to human conditions--to human nature and earthly limitations--was a man; and though it was the same being in both cases, under the first conditions he was spiritual and under the second conditions he was human. Because the two natures are separate and
----------
*Our human bodies are constantly changing. Science declares that each seven years witnesses a complete change in our component atoms. So the promised change from human to spiritual bodies will not destroy either memory or identity, but will increase their power and range. The same divine mind that now is ours, with the same memory, the same reasoning powers, etc., will then find its powers expanded to immeasurable heights and depths, in harmony with its new spiritual body; and memory will trace all our career from earliest human infancy, and we will be able, by contrast, fully to realize the glorious reward of our sacrifice. But this could not be the case if the human were not an "image" of the spiritual.

::page 203::

distinct, and yet the one a likeness of the other, therefore, the same mental faculties (memory, etc.) being common to both, Jesus could realize his former glory which he had before becoming a man, but which he had not when he had become a man, as his words prove--"Father, glorify thou me with thine own self, with the glory which I "had" with thee before the world was" (`John 17:5`)--the glory of the spiritual nature. And that prayer is more than answered in his present exaltation to the highest form of spirit being, the divine nature.

Referring again to Paul's words, we notice that he does not say, Do not conform yourselves to this world, but transform yourselves into the divine likeness; but he says, "Be not conformed,...but be ye transformed." This is well expressed; for we do not either conform or transform ourselves; but we do either submit ourselves to be conformed to the world by the worldly influences, the spirit of the world around us, or submit ourselves to the will of God, the holy will or Spirit, to be transformed by heavenly influences exercised through the Word of God. You that are consecrated, to which influences are you submitting? The transforming influences lead to present sacrifice and suffering, but the end is glorious. If you are developing under these transforming influences, you are proving daily what is that good and acceptable and perfect will of God.

Let such as have laid their all upon the altar of sacrifice continually bear in mind that, while the Word of God contains both earthly and heavenly promises, only the latter belong to us. Our treasure is in heaven: let our hearts continually be there. Our calling is not only to the spiritual nature, but to the highest order of the spiritual, the divine nature --"so much better than the angels." (`2 Pet. 1:4`; `Heb. 1:4`) This heavenly calling is confined to the Gospel age: it was never made before it, and it will cease with its close. An

::page 204::

earthly calling was made, though imperfectly understood, before the heavenly calling, and we are told that it will be continued after the Gospel age. Life [for those restored as human beings] and immortality [the prize for which the body of Christ is running] have both been brought to light during this age. (`2 Tim. 1:10`) Both the human and spiritual natures will be glorious in their perfection, yet distinct and separate. No insignificant feature of the glory of God's finished work will be the beautiful variety, yet wonderful harmony, of all things, animate and inanimate--harmony with each other and harmony with God.

::page 149::

The Restitution Guaranteed by the Ransom--Not Everlasting Life, but a Trial for it, Secured by the Ransom--The Conditions and Advantages of the Trial--Christ's Sacrifice Necessary--How the Race Could be and was Redeemed by the Death of One--Faith and Works Still Necessary --The Wages of Wilful Sin Certain--Will there be Room on the Earth for the Resurrected Millions?--Restitution versus Evolution.

FROM the outline of God's revealed plan, as thus far sketched, it is evident that his design for mankind is a restitution or restoration to the perfection and glory lost in Eden. The strongest, and the conclusive, evidence on this subject is most clearly seen when the extent and nature of the ransom are fully appreciated. The restitution foretold by the apostles and prophets must follow the ransom as the just and logical sequence. According to God's arrangement in providing a ransom, all mankind, unless they wilfully resist the saving power of the Great Deliverer, must be delivered from the original penalty, "the bondage of corruption," death, else the ransom does not avail for all.

Paul's reasoning on the subject is most clear and emphatic. He says (`Rom. 14:9`), "For to this end Christ died and lived again, that he might be Lord [ruler, controller] of both the dead and the living." That is to say, the object of our Lord's death and resurrection was not merely to bless and rule over and restore the living of mankind, but to give him authority over, or full control of, the dead as well as the living, insuring the benefits of his ransom as much to the

::page 150::

one as to the other.* He "gave himself a ransom [a corresponding price] for all," in order that he might bless all, and give to every man an individual trial for life. To claim that he gave "ransom for all," and yet to claim that only a mere handful of the ransomed ones will ever receive any benefit from it, is absurd; for it would imply either that God accepted the ransom-price and then unjustly refused to grant the release of the redeemed, or else that the Lord, after redeeming all, was either unable or unwilling to carry out the original benevolent design. The unchangeableness of the divine plans, no less than the perfection of the divine justice and love, repels and contradicts such a thought, and gives us assurance that the original and benevolent plan, of which the "ransom for all" was the basis, will be fully carried out in God's "due time," and will bring to faithful believers the blessing of release from the Adamic condemnation and an opportunity to return to the rights and liberties of sons of God, as enjoyed before sin and the curse.

Let the actual benefits and results of the ransom be clearly seen, and all objections to its being of universal application must vanish. The "ransom for all" given by "the man Christ Jesus" does not give or guarantee everlasting life or blessing to any man; but it does guarantee to every man another opportunity or trial for life everlasting. The first trial of man, which resulted in the loss of the blessings at first conferred, is really turned into a blessing of experience to the loyal-hearted, by reason of the ransom which God has provided. But the fact that men are ransomed from the first
----------
*We may properly recognize an additional and a still broader meaning in the Apostle's words; namely, that the entire human family was included in the expression "the dead." From God's standpoint the entire race, under sentence of death, is treated as though already dead (`Matt. 8:22`); hence the expression "the living" would apply beyond the human family to some whose lives had not been forfeited--the angels.

::page 151::

penalty does not guarantee that they may not, when individually tried for everlasting life, fail to render the obedience without which none will be permitted to live everlastingly. Man, by reason of present experience with sin and its bitter penalty, will be fully forewarned; and when, as a result of the ransom, he is granted another, an individual trial, under the eye and control of him who so loved him as to give his life for him, and who would not that any should perish, but that all should turn to God and live, we may be sure that only the wilfully disobedient will receive the penalty of the second trial. That penalty will be the second death, from which there will be no ransom, no release, because there would be no object for another ransom or a further trial. All will have fully seen and tasted both good and evil; all will have witnessed and experienced the goodness and love of God; all will have had a full, fair, individual trial for life, under most favorable conditions. More could not be asked, and more will not be given. That trial will decide forever who would be righteous and holy under a thousand trials; and it will determine also who would be unjust, and unholy and filthy still, under a thousand trials.

It would be useless to grant another trial for life under exactly the same circumstances; but though the circumstances of the tried ones will be different, more favorable, the terms or conditions of their individual trial for life will be the same as in the Adamic trial. The law of God will remain the same--it changes not. It will still say, "The soul that sinneth, it shall die"; and the condition of man will be no more favorable, so far as surroundings are concerned, than the conditions and surroundings in Eden; but the great difference will be the increased . The with evil, contrasted with the experience with good, which will accrue to each during the trial of the coming age, will constitute the advantage by reason of which the results of the second trial will differ so widely from the results

::page 152::

of the first, and on account of which divine Wisdom and Love provided the "ransom for all," and thus guaranteed to all the blessing of a new trial. No more favorable trial, no more favorable law, no more favorable conditions or circumstances, can in any way be conceived of as reasons for another ransom or a further trial for any beyond the Millennial age.

The ransom given does not excuse sin in any; it does not propose to count sinners as saints, and usher them thus into everlasting bliss. It merely releases the accepting sinner from the first condemnation and its results, both direct and indirect, and places him again on trial for life, in which trial his own wilful obedience or wilful disobedience will decide whether he may or may not have life everlasting.

Nor should it be assumed, as so many seem disposed to assume, that all those who live in a state of civilization, and see or possess a Bible, have thus a full opportunity or trial for life. It must be remembered that the fall has not injured all of Adam's children alike. Some have come into the world so weak and depraved as to be easily blinded by the god of this world, Satan, and led captive by besetting and surrounding sin; and all are more or less under this influence, so that, even when they would do good, evil is present and more powerful through surroundings, etc., and the good which they would do is almost impossible, while the evil which they would not do is almost unavoidable.

Small indeed is the number of those who in the present time truly and experimentally learn of the liberty wherewith Christ makes free those who accept of his ransom, and put themselves under his control for future guidance. Yet only these few, the Church, called out and tried beforehand for the special purpose of being co-workers with God in blessing the world--witnessing now, and ruling, blessing and judging the world in its age of trial--yet enjoy to any extent the benefits of the ransom, or are now on trial for life.

::page 153::

These few have reckoned to them (and they receive "by faith") all the blessings of restitution which will be provided for the world during the coming age. These, though not perfect, not restored to Adam's condition actually, are treated in such a manner as to compensate for the difference. Through faith in Christ they are "reckoned" perfect, and hence are restored to perfection and to divine favor, as though no longer sinners. Their imperfections and unavoidable weaknesses, being offset by the ransom, are not imputed to them, but are covered by the Redeemer's perfection. Hence the Church's trial, because of her reckoned standing in Christ, is as fair as that which the world will have in its time of trial. The world will all be brought to a full knowledge of the truth, and each one, as he accepts of its provisions and conditions, will be treated no longer as a sinner, but as a son, for whom all the blessings of restitution are intended.

One difference between the experiences of the world under trial and the experiences of the Church during her trial will be that the obedient of the world will begin at once to receive the blessings of restitution by a gradual removal of their weaknesses--mental and physical; whereas the Gospel Church, consecrated to the Lord's service even unto death, goes down into death and gets her perfection instantaneously in the first resurrection. Another difference between the two trials is in the more favorable surroundings of the next age as compared with this, in that then society, government, etc., will be favorable to righteousness, rewarding faith and obedience, and punishing sin; whereas now, under the prince of this world, the Church's trial is under circumstances unfavorable to righteousness, faith, etc. But this, we have seen, is to be compensated for in the prize of the glory and honor of the divine nature offered to the Church, in addition to the gift of everlasting life.

Adam's death was sure, though it was reached by nine hundred and thirty years of dying. Since he was himself

::page 154::

dying, all his children were born in the same dying condition and without right to life; and, like their parents, they all die after a more or less lingering process. It should be remembered, however, that it is not the pain and suffering in dying, but death--the extinction of life--in which the dying culminates, that is the penalty of sin. The suffering is only incidental to it, and the penalty falls on many with but little or no suffering. It should further be remembered that when Adam forfeited life, he forfeited it forever; and not one of his posterity has ever been able to expiate his guilt or to regain the lost inheritance. All the race are either dead or dying. And if they could not expiate their guilt before death, they certainly could not do it when dead--when not in existence. The penalty of sin was not simply to die, with the privilege and right thereafter of returning to life. In the penalty pronounced there was no intimation of release. (`Gen. 2:17`) The restitution, therefore, is an act of free grace or favor on God's part. And as soon as the penalty had been incurred, even while it was being pronounced, the free favor of God was intimated, which, when realized, will so fully declare his love.

Had it not been for the gleam of hope, afforded by the statement that the seed of the woman should bruise the serpent's head, the race would have been in utter despair; but this promise indicated that God had some plan for their benefit. When to Abraham God swore that in his seed all the families of the earth should be blessed, it implied a resurrection or restitution of all; for many were then dead, and others have since died, unblessed. Nevertheless, the promise is still sure: all shall be blessed when the times of restitution or refreshing shall come. (`Acts 3:19`) Moreover, since blessing indicates favor, and since God's favor was withdrawn and his curse came instead because of sin, this

::page 155::

promise of a future blessing implied the removal of the curse, and consequently a return of his favor. It also implied either that God would relent, change his decree and clear the guilty race, or else that he had some plan by which it could be redeemed, by having man's penalty paid by another.

God did not leave Abraham in doubt as to which was his plan, but showed, by various typical sacrifices which all who approached him had to bring, that he could not and did not relent, nor excuse the sin; and that the only way to blot it out and abolish its penalty would be by a sufficiency of sacrifice to meet that penalty. This was shown to Abraham in a very significant type: Abraham's son, in whom the promised blessing centered, had first to be a sacrifice before he could bless, and Abraham received him from the dead in a figure. (`Heb. 11:19`) In that figure Isaac typified the true seed, Christ Jesus, who died to redeem men, in order that the redeemed might all receive the promised blessing. Had Abraham thought that the Lord would excuse and clear the guilty, he would have felt that God was changeable, and therefore could not have had full confidence in the promise made to him. He might have reasoned, If God has changed his mind once, why may he not change it again? If he relents concerning the curse of death, may he not again relent concerning the promised favor and blessing? But God leaves us in no such uncertainty. He gives us ample assurance of both his justice and his unchangeableness. He could not clear the guilty, even though he loved them so much that "he spared not his own Son, but delivered him up [to death] for us all."

As the entire race was in Adam when he was condemned, and lost life through him, so when Jesus "gave himself a ransom for all" his death involved the possibility of an unborn race in his loins. A full satisfaction, or corresponding

::page 156::

price, for all men was thus put into the hands of Justice--to be applied "in due time," and he who thus bought all has full authority to restore all who come unto God by him.

"As by the offence of one, judgment came upon all men to condemnation, even so by the righteousness of one, the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous." (`Rom. 5:18,19`) The proposition is a plain one: As many as have shared death on account of Adam's sin will have life-privileges offered to them by our Lord Jesus, who died for them and sacrificially became Adam's substitute before the broken law, and thus "gave himself a ransom for all." He died, "the just for the unjust, that he might bring us to God." (`1 Peter 3:18`) It should never be overlooked, however, that all of God's provisions for our race recognize the human will as a factor in the securing of the divine favors so abundantly provided. Some have overlooked this feature in examining the text just quoted--`Rom. 5:18,19`. The Apostle's statement, however, is that, as the sentence of condemnation extended to all the seed of Adam, even so, through the obedience of our Lord Jesus Christ to the Father's plan, by the sacrifice of himself on our behalf, a free gift is extended to all--a gift of forgiveness, which, if accepted, will constitute a justification or basis for life everlasting. And "as by one man's disobedience many were made sinners, so by the obedience of one many shall be [not were] made righteous." If the ransom alone, without our acceptance of it, made us righteous, then it would have read, by the obedience of one many were made righteous.

But though the ransom-price has been given by the Redeemer only a few during the Gospel age have been made righteous--justified--"through faith in his blood." But since Christ is the propitiation (satisfaction) for the sins

::page 157::

of the whole world, all men may on this account be absolved and released from the penalty of Adam's sin by him--under the New Covenant.

There is no unrighteousness with God; hence "If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." (`1 John 1:9`) As he would have been unjust to have allowed us to escape the pronounced penalty before satisfaction was rendered, so also he here gives us to understand that it would be unjust were he to forbid our restitution, since by his own arrangement our penalty has been paid for us. The same unswerving justice that once condemned man to death now stands pledged for the release of all who, confessing their sins, apply for life through Christ. "It is God that justifieth--who is he that condemneth? It is Christ that died; yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." `Rom. 8:33,34`

The completeness of the ransom is the very strongest possible argument for the restitution of all mankind who will accept it on the proffered terms. (`Rev. 22:17`) The very character of God for justice and honor stands pledged to it; every promise which he has made implies it; and every typical sacrifice pointed to the great and sufficient sacrifice-- "the Lamb of God, which taketh away the SIN OF THE WORLD"--who is "the propitiation [satisfaction] for our sins [the Church's], and not for ours only, but also for the sins of the whole world." (`John 1:29`; `1 John 2:2`) Since death is the penalty or wages of sin, when the sin is canceled the wages must in due time cease. Any other view would be both unreasonable and unjust. The fact that no recovery from the Adamic loss is yet accomplished, though nearly two thousand years have elapsed since our Lord died, is no more an argument against restitution than is the fact that four thousand years elapsed before his death a proof that

::page 158::

God had not planned the redemption before the foundation of the world. Both the two thousand years since and the four thousand years before the death of Christ were appointed times for other parts of the work, preparatory to "the times of restitution of all things."

Let no one hastily suppose that there is in this view anything in conflict with the teaching of the Scriptures that faith toward God, repentance for sin and reformation of character are indispensable to salvation. This feature will be treated more at length hereafter, but we now suggest that only the few have ever had a sufficiency of light to produce full faith, repentance and reformation. Some have been blinded in part, and some completely, by the god of this world, and they must be recovered from blindness as well as from death, that they, , may have a chance to prove, by obedience or disobedience, their worthiness or unworthiness of life everlasting. Then those who prove themselves unworthy of life will die again--the second death--from which there will be no redemption, and consequently no resurrection. The death which comes on account of Adam's sin, and all the imperfections which follow in its wake, will be removed because of the redemption which is in Christ Jesus; but the death which comes as a result of individual, wilful apostasy is final. This sin hath never forgiveness, and its penalty, the second death, will be everlasting--not everlasting dying, but everlasting death--a death unbroken by a resurrection.

The philosophy of the plan of redemption will be treated in a succeeding volume. Here we merely establish the fact that the redemption through Christ Jesus is to be as far-reaching in its blessed results and opportunities as was the sin of Adam in its blight and ruin--that all who were condemned and who suffered on account of the one may as surely, "in due time," be set free from all those ills on account of the other. However, none can appreciate this

::page 159::

Scriptural argument who do not admit the Scriptural statement that death--extinction of being--is the wages of sin. Those who think of death as life in torment not only disregard the meaning of the words "death" and "life", which are opposites, but involve themselves in two absurdities. It is absurd to suppose that God would perpetuate Adam's existence forever in torment for any kind of a sin which he could commit, but especially for the comparatively small offence of eating forbidden fruit. Then, again, if our Lord Jesus redeemed mankind, died in our stead, became our ransom, went into death that we might be set free from it, is it not evident that the death which he suffered for the unjust was of exactly the same kind as that to which all mankind were condemned? Is he, then, suffering eternal torture for our sins? If not, then so surely as he died for our sins, the punishment for our sins was death, and not life in any sense or condition.

But, strange to say, finding that the theory of eternal torture is inconsistent with the statements that "the Lord hath laid upon him the iniquity of us all," and that Christ "died for our sins," and seeing that one or the other must be dropped as inconsistent, some are so wedded to the idea of eternal torture, and so prize it as a sweet morsel, that they hold to it regardless of the Scriptures, and deliberately deny that Jesus paid the world's ransom-price, though this truth is taught on every leaf of the Bible.

Some have supposed that if the billions of the dead were resurrected, there would not be room for them on the earth; and that if there should be room for them, the earth would not be capable of sustaining so large a population. It is even claimed by some that the earth is one vast graveyard, and that if all the dead were awakened they would trample one upon another for want of room.

::page 160::

This is an important point. How strange it would be if we should find that while the Bible declares a resurrection for all men, yet, by actual measurement, they could not find a footing on the earth! Now let us see: figure it out and you will find this an unfounded fear. You will find that there is an abundance of room for the "restitution of all," as "God hath spoken by the mouth of all his holy prophets."

Let us assume that it is six thousand years since the creation of man, and that there are fourteen hundred millions of people now living on the earth. Our race began with one pair, but let us make a very liberal estimate and suppose that there were as many at the beginning as there are now; and, further, that there never were fewer than that number at any time, though actually the flood reduced the population to eight persons. Again, let us be liberal, and estimate three generations to a century, or thirty-three years to a generation, though, according to `Gen. 5`, there were but eleven generations from Adam to the flood, a period of one thousand six hundred and fifty-six years, or about one hundred and fifty years to each generation. Now let us see: six thousand years are sixty centuries; three generations to each century would give us one hundred and eighty generations since Adam; and fourteen hundred millions to a generation would give two hundred and fifty-two billions (252,000,000,000) as the total number of our race from creation to the present time, according to this liberal estimate, which is probably more than twice the actual number.

Where shall we find room enough for this great multitude? Let us measure the land, and see. The State of Texas, United States, contains two hundred and thirty-seven thousand square miles. There are twenty-seven million eight hundred and seventy-eight thousand four hundred square feet in a mile, and, therefore, six trillion six hundred and seven billion one hundred and eighty million eight

::page 161::

hundred thousand (6,607,180,800,000) square feet in Texas. Allowing ten square feet as the surface covered by each dead body, we find that Texas, as a cemetery, would at this rate hold six hundred and sixty billion seven hundred and eighteen million and eighty thousand (660,718,080,000) bodies, or nearly three times as many as our exaggerated estimate of the numbers of our race who have lived on the earth.

A person standing occupies about one and two-thirds square feet of space. At this rate the present population of the earth (one billion four hundred million persons) could stand on an area of eighty-six square miles--an area much less than that of the city of London or of Philadelphia. And the island of Ireland (area, thirty-two thousand square miles) would furnish standing room for more than twice the number of people who have ever lived on the earth, even at our exaggerated estimate.

There is not much difficulty, then, in settling this objection. And when we call to mind the prophecy of `Isaiah (35:1-6)`, that the earth shall yield her increase; that the desert shall rejoice and blossom as the rose; that in the wilderness shall waters break out, and streams in the desert, we see that God indicates that he has foreseen all the necessities of his plan, and will make ample provision for the needs of his creatures in what will seem a very natural way.

It may be objected by some that the testimony of the Scriptures concerning human restitution to a former estate is out of harmony with the teachings of science and philosophy, which, with "apparent reason, point us to the superior intelligence of this twentieth century, and claim this as conclusive evidence that primeval man must have been, in comparison, very lacking in intelligence, which they claim

::page 162::

is the result of development. From this standpoint, a restitution to a former estate would be far from desirable, and certainly the reverse of a blessing.

At first sight such reasoning appears plausible, and many seem inclined to accept it as truth without careful examination, saying, with a celebrated Brooklyn preacher, If Adam fell at all his fall was upward, and the more and faster we fall from his original state the better for us and for all concerned.

Thus philosophy, even in the pulpit, would make the Word of God of no effect, and if possible convince us that the apostles were fools when they declared that death and every trouble came by the first man's disobedience, and that these could be removed and man restored to divine favor and life only by means of a ransom. (`Rom. 5:10,12,17-19,21; 8:19-22`; `Acts 3:19-21`; `Rev. 21:3-5`) But let us not hastily conclude that this philosophy is impregnable; for should we be obliged to discard the doctrines of the apostles relative to the origin of sin and death, and of restitution to an original perfection, we should, in honesty, be obliged to reject their testimony entirely and on every subject, as uninspired and consequently without special weight or authority. Let us, then, in the light of facts, briefly examine this growingly popular view and see how deep is its philosophy.

Says an advocate and representative of this theory: "Man was first in a stage of existence in which his animal nature predominated, and the almost purely physical ruled him; then he slowly grew from one state to another until now, when the average man has attained to a condition in which, it might be said, he is coming under the rule of the brain. Hence this age may be regarded and designated as the Brain Age. Brain pushes the great enterprises of the day. Brain takes the reins of government; and the elements of the earth, air and water are being brought under subjection.

::page 163::

Man is putting his hand on all physical forces, and slowly but surely attaining such power over the domain of nature as gives evidence that ultimately he may exclaim, in the language of Alexander Selkirk, 'I am monarch of all I survey.'"

The fact that at first glance a theory appears reasonable should not lead us hastily to accept it, and to attempt to twist the Bible into harmony with it. In a thousand ways we have proved the Bible, and know beyond peradventure that it contains a superhuman wisdom which makes its statements unerring. We should remember, too, that while scientific research is to be commended, and its suggestions considered, yet its conclusions are by no means infallible. And what wonder that it has proven its own theories false a thousand times, when we remember that the true scientist is merely a student attempting, under many unfavorable circumstances, and struggling against almost insurmountable difficulties, to learn from the great Book of Nature the history and destiny of man and his home.

We would not, then, either oppose or hinder scientific investigation; but in hearing suggestions from students of the Book of Nature, let us carefully compare their deductions, which have so often proved in part or wholly erroneous, with the Book of Divine Revelation, and prove or disprove the teachings of scientists by "the law and the testimony. If they speak not according to this word, it is because there is no light in them." (`Isa. 8:20`) An accurate knowledge of both books will prove them to be harmonious; but until we have such knowledge, God's Revelation must take precedence, and must be the standard among the children of God, by which the supposed findings of fallible fellowmen shall be judged.

But while holding to this principle, let us see whether there is not some other reasonable solution of the increased

::page 164::

knowledge and skill and power of man than the theory of Evolution--that though originally developed from a very low order of being, man has now reached the superior or "Brain Age." Perhaps after all we shall find that the inventions and conveniences, the general education and wider diffusion and increase of knowledge, are not attributable to a greater brain capacity, but to more favorable circumstances for the use of brains. That the brain capacity today is greater than in by-gone ages, we deny; while we freely admit that, owing to advantageous circumstances, the use of what brain capacity men have today is more general than at any former period, and hence makes a much larger showing. In the study of painting and sculpture, do not the students of this "Brain Age" go back to the great masters of the past? Do they not by so doing acknowledge a brain power and originality of design as well as a skill of workmanship worthy of imitation? Does not the present "Brain Age" draw largely upon the original designs of the past ages for its architecture? Do not the orators and logicians of this "Brain Age" study and copy the methods and syllogisms of Plato, Aristotle, Demosthenes and others of the past? Might not many of the public speakers of today well covet the tongue of a Demosthenes or an Apollos, and much more the clear reasoning power of the Apostle Paul?

To go still further back: while we might well refer to the rhetorical powers of several of the prophets, and to the sublime poetic paintings interspersed throughout the Psalms, we refer these "Brain Age" philosophers to the wisdom and logic, no less than to the fine moral sensibilities, of Job and his comforters. And what shall we say of Moses, "learned in all the wisdom of the Egyptians"? The laws given through him have been the foundation for the laws of all civilized nations, and are still recognized as the embodiment of marvelous wisdom.

::page 165::

The exhuming of ancient buried cities reveals a knowledge of the arts and sciences in ages past which is surprising some of the philosophers of this so-called "Brain Age." The ancient methods of embalming the dead, of tempering copper, of making elastic glass and Damascus steel, are among the achievements of the remote past which the brain of the present age, with all its advantages, is unable either to comprehend or to duplicate.

Going back four thousand years to about Abraham's time, we find the Great Pyramid of Egypt--an object of wonder and amazement to the most learned scientists of today. Its construction is in exact accord with the most advanced attainments of this "Brain Age" in the sciences of Mathematics and Astronomy. It teaches, positively, truths which can today be only approximated by the use of modern instruments. So striking and clear are its teachings that some of the foremost astronomers of the world have unhesitatingly pronounced it to be of divine origin. And even if our "Brain Age" evolutionists should admit that it is of divine arrangement, and that its wisdom is superhuman, they must still admit that it is of human construction. And the fact that in that remote day any set of men had the mental capacity to work out such a divine arrangement as very few men today would be capable of doing with a model before them, and with all modern scientific appliances at hand, proves that our "Brain Age" develops more self-conceit than circumstances and facts warrant.

If, then, we have proven that the mental capacity of today is not greater than that of past ages, but probably less, how shall we account for the increase of general knowledge, modern inventions, etc.? We trust we shall be able to show this reasonably and in harmony with Scripture. The inventions and discoveries which are now proving so valuable, and which are considered proof that this is the "Brain

::page 166::

Age," are really very modern--nearly all having come within the past century, and among the most important are those of the last threescore years; for instance, the application of steam and electricity--in telegraphy, railroading and steamboating, and to the machinery of the various mechanical industries. If, then, these be evidences of increased brain power, the "Brain Age" must be only beginning, and the logical deduction is that another century will witness every form of miracle as an everyday occurrence; and at the same ratio of increase, where would it eventuate?

But let us look again: Are all men inventors? How very few there are whose inventions are really useful and practical, compared with the number who appreciate and use an invention when put into their hand! Nor do we speak disparagingly of that very useful and highly-esteemed class of public servants when we say that the smaller number of them are men of great brain-power. Some of the most brainy men in the world, and the deepest reasoners, are not mechanical inventors. And some inventors are intellectually so sluggish that all wonder how they ever stumbled into the discoveries they made. The great principles (electricity, steam power, etc.), which many men in many years work out, apply and improve upon, time and again, were generally discovered apparently by the merest accident, without the exercise of great brain power, and comparatively unsought.

From a human standpoint we can account for modern inventions thus: The invention of printing, in A.D. 1440, may be considered the starting point. With the printing of books came records of the thoughts and discoveries of thinkers and observers, which, without this invention, would never have been known to their successors. With books came a more general education and, finally, common schools. Schools and colleges do not increase human capacity,

::page 167::

but they do make mental exercise more general, and hence help to develop the capacity already possessed. As knowledge becomes more general and books more common, the generations possessing these have a decided advantage over previous generations; not only in that there are now a thousand thinkers to one formerly, to sharpen and stimulate each other with suggestions, but also in that each of the later generations has, through books, the combined experience of the past in addition to its own. Education and the laudable ambition which accompanies it, enterprise, and a desire to achieve distinction and a competency, aided by the record and descriptions of inventions in the daily press, have stimulated and brightened man's perceptive powers, and put each upon the alert to discover or to invent, if possible, something for the good and convenience of society. Hence we suggest that modern invention, looked at from a purely human standpoint, teaches, not an increase of brain capacity, but a sharpened perception from natural causes.

And now we come to the Scriptures to see what they teach on the subject; for while we believe, as suggested above, that invention and the increase of knowledge, etc., among men are the results of natural causes, yet we believe that these natural causes were all planned and ordered by Jehovah God long ago, and that in due time they have come to pass--by his overruling providence, whereby he "worketh all things after the counsel of his own will." (`Eph. 1:11`) According to the plan revealed in his Word, God purposed to permit sin and misery to misrule and oppress the world for six thousand years, and then in the seventh millennium to restore all things, and to extirpate evil--destroying it and its consequences by Jesus Christ, whom he hath afore ordained to do this work. Hence, as the six thousand years of the reign of evil began to draw to a close, God permitted

::page 168::

circumstances to favor discoveries, in the study of both his Book of Revelation and his Book of Nature, as well as in the preparation of mechanical and chemical appliances useful in the blessing and uplifting of mankind during the Millennial age, now about to be introduced. That this was God's plan is clearly indicated by the prophetic statement: "O Daniel, shut up the words, and seal the book, even to "the time of the end"; [then] many shall run to and fro, and KNOWLEDGE [not capacity] shall be increased," "and none of the wicked shall understand [God's plan and way], but the wise shall understand"; "and there shall be a time of trouble such as never was since there was a nation, even to that same time." `Dan. 12:1,4,10`

To some it may appear strange that God did not so arrange that the present inventions and blessings should sooner have come to man to alleviate the curse. It should be remembered, however, that God's plan has been to give mankind a full appreciation of the curse, in order that when the blessing comes upon all they may forever have decided upon the unprofitableness of sin. Furthermore, God foresaw and has foretold what the world does not yet realize, namely, that his choicest blessings would lead to and be productive of greater evils if bestowed upon those whose hearts are not in accord with the righteous laws of the universe. Ultimately it will be seen that God's present permission of increased blessings is a practical lesson on this subject, which may serve as an example of this principle to all eternity--to angels as well as to restored men. How this can be, we merely suggest:

First: So long as mankind is in the present fallen or depraved condition, without stringent laws and penalties and a government strong enough to enforce them, the selfish propensities will hold more or less sway over all. And with the unequal individual capacities of men considered, it

::page 169::

cannot possibly happen otherwise than that the result of the invention of labor-saving machinery must, after the flurry and stimulus occasioned by the manufacture of machinery, tend to make the rich richer, and the poor poorer. The manifest tendency is toward monopoly and self-aggrandizement, which places the advantage directly in the hands of those whose capacity and natural advantages are already the most favorable.

Secondly: If it were possible to legislate so as to divide the present wealth and its daily increase evenly among all classes, which is not possible, still, without human perfection or a supernatural government to regulate human affairs, the results would be even more injurious than the present condition. If the advantages of labor-saving machinery and all modern appliances were evenly divided, the result would, ere long, be a great decrease of hours of labor and a great increase of leisure. Idleness is a most injurious thing to fallen beings. Had it not been for the necessity of labor and sweat of face, the deterioration of our race would have been much more rapid than it has been. Idleness is the mother of vice; and mental, moral and physical degradation are sure to follow. Hence the wisdom and goodness of God in withholding these blessings until it was for their introduction as a preparation for the Millennial reign of blessing. Under the control of the supernatural government of the Kingdom of God, not only will all blessings be equitably divided among men, but the leisure will be so ordered and directed by the same supernatural government that its results will produce virtue and tend upward toward perfection, mental, moral and physical. The present multiplication of inventions and other blessings of increasing knowledge is permitted in this "day of preparation" to come about in so natural a way that men flatter themselves that it is because this is the "Brain Age"; but it will be permitted

::page 170::

in great measure to work out in a manner very much to the disappointment, no doubt, of these wise philosophers. It is the very increase of these blessings that is already beginning to bring upon the world the time of trouble, which will be such as never has been since there was a nation.

The prophet Daniel, as quoted above, links together the increase of knowledge and the time of trouble. The knowledge causes the trouble, because of the depravity of the race. The increase of knowledge has not only given the world wonderful labor-saving machinery and conveniences, but it has also led to an increase of medical skill whereby thousands of lives are prolonged, and it has so enlightened mankind that human butchery, war, is becoming less popular, and thus, too, other thousands are spared to multiply still further the race, which is increasing more rapidly today, perhaps, than at any other period of history. Thus, while mankind is multiplying rapidly, the necessity for his labor is decreasing correspondingly; and the "Brain Age" philosophers have a problem before them to provide for the employment and sustenance of this large and rapidly increasing class whose services, for the most part supplanted by machinery, can be dispensed with, but whose necessities and wants know no bounds. The solution of this problem, these philosophers must ultimately admit, is beyond their brain capacity.

Selfishness will continue to control the wealthy, who hold the power and advantage, and will blind them to common sense as well as to justice; while a similar selfishness, combined with the instinct of self-preservation and an increased knowledge of their rights, will nerve some and inflame others of the poorer classes, and the result of these blessings will, for a time, prove terrible--a time of trouble, truly, such as was not since there was a nation--and this, because

::page 171::

man in a depraved condition cannot properly use these blessings unguided and uncontrolled. Not until the Millennial reign shall have rewritten the law of God in the restored human heart will men be capable of using full liberty without injury or danger.

The day of trouble will end in due time, when he who spake to the raging Sea of Galilee will likewise, with authority, command the raging sea of human passion, saying, "Peace! Be still!" When the Prince of Peace shall "stand up" in authority, a great calm will be the result. Then the raging and clashing elements shall recognize the authority of "Jehovah's Anointed," "the glory of the Lord shall be revealed, and all flesh shall see it together"; and in the reign of the Christ thus begun "shall all the families of the earth be blessed."

Then men will see that what they attributed to evolution or natural development and the smartness of the "Brain Age" was, instead, the flashings of Jehovah's lightnings (`Psa. 77:18`) in "the day of his preparation" for the blessing of mankind. But as yet only the saints can see, and only the wise in heavenly wisdom can understand this; for "The secret of the Lord is with them that fear him; and he will show them his covenant." (`Psa. 25:14`) Thanks be to God, that while general knowledge has been increased, he has also arranged that his children need "not be unfruitful in the knowledge of the Lord" and in the appreciation of his plans. And by this appreciation of his Word and plans we are enabled to discern and to withstand the vain philosophies and foolish traditions of men which contradict the Word of God.

The Bible account of man's creation is that God created him perfect and upright, an earthly image of himself; that man sought out various inventions and defiled himself (`Gen. 1:27`; `Rom. 5:12`; `Eccl. 7:29`); that, all being sinners,

::page 172::

the race was unable to help itself, and none could by any means redeem his brother or give to God a ransom for him (`Psa. 49:7,15`); that God in compassion and love had made provision for this; that, accordingly, the Son of God became a man, and gave man's ransom-price; that, as a reward for this sacrifice, and in order to the completion of the great work of atonement, he was highly exalted, even to the divine nature; and that in due time he will bring to pass a restitution of the race to the original perfection and to every blessing then possessed. These things are clearly taught in the Scriptures, from beginning to end, and are in direct opposition to the Evolution theory; or, rather, such "babblings of science, falsely so called," are in violent and irreconcilable conflict with the Word of God.