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* Hebrew: "Dying thou shalt die."
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$$$ color=#ff0000 size=5> VIII: MAN'S FIRST TRIALAdam, the first man, was placed upon trial for his life before the tribunal of Jehovah God. The place of that trial, selected by the just, wise and sympathetic judge, was in the earth, the garden of Eden. Perfect and beautiful in all its parts, this was a fitting place, graciously selected by God for the trial of mall. Although endowed with a perfect human body, intellect and will power, one thing Adam did not have, viz: he had not had experience with evil, sin. In this the see a reason for what follows. This was Adam's trial day, his judgment day. This was the first judgment day. There appeared before Adam, and his wife, on this auspicious occasion, the serpent, more subtle, as we are told, than any other beast of the field, and falsely represented to man that a refusal to obey Jehovah's law would not result in death. Heeding this false advice the law was violated and man fell (Gen. 3:1-6). $$$IX: JUDGMENT ENTEREDBeing called before the bar of God, man admitted his guilt. Having had a fair and impartial trial, nothing remained but to assess the punishment provided; enter the judgment. This the just Judge did, and that judgment is fully set forth in the record. That judgment, affecting as it does, every man that has been horn into the world, it is important that the critically examine it. MS11Before doing so, permit its to observe that if eternal torment of the defendant, Adam, was the result of that trial, then Adam did not have a fair trial, because there was no such penalty named in the law. If the sentence of that court was eternal torment for man, then we should be able to find it so stated in the record of the judgment or sentence. If not so stated therein, then we may he sure that no such penalty was ever intended to he inflicted upon man. At the conclusion of this record it is clearly stated that God has provided a special penalty for any who shall add to or take from this book (Rev. 22:18), hence, the importance of adhering to the record as it is written. Let the record of this judgment speak for itself (Gen. 3:14-19):"And the Lord God said unto the serpent, 'Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; and upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life'" (vs. 14). This part of the sentence has been fully carried out, as every man well knows. "Unto the woman he said, 'I will greatly muluply thy sorrow and thy conception; In sorrow thou shalt bring forth children; and thy desire shall be to thy husband and he shall rule over thee'" (vs. 16). Every mother who has lived in the earth must testify to the literal fulfillment of that part of the sentence. "And unto Adam he said, 'Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I command ed thee, saying, thou shalt not eat of It, cursed is the ground for thy sake; In sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall It bring forth to thee, and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat bread, TILL THOU RETURN UNTO THE GROUND, FOR OUT OF IT WAST THOU TAKEN; FOR DUST THOU ART AND UNTO DUST SHALT THOU RETURN" (vs. 17-19). I submit that no kind of sophistry, no sort of reasoning or interpretation can make that judgment and sentence, as there recorded, meant anything else than the utter destruction or blotting out of man from the face of the earth and from the presence of God. Eternal torment is not even intimated, and no man has any authority to read into it such punishment. Death, as therein used, means what it says, destruction, absence of life. That death sentence, by heredity, passed upon MS12every man that has been horn into the world, as the testimony reads:"Wherefore, as by one man sin entered Into the world, and death by sin, and so death passed upon all men, for that all have sinned" (Rom. 5:12). THE WAGES OF SIN IS DEATH" (Rom. 6:23), NOT ETERNAL TORMENT. A careful examination of this book will fail to disclose ally other final punishment promised or provided for man. $$$X: SENTENCE EXECUTEDThat the sentence pronounced against man was just, must be conceded by all fair-minded persons. God had clearly defined the penalty and Adam committed the sin with full knowledge thereof. The severity of the penalty could not have been greater under God's just law. Adam and Eve here driven from the garden of Eden. They went forth into the then cursed earth, bearing the stripes of convicts, to earn their bread in the sweat of their faces; and every man from then until now has worn these same stripes and borne similar burdens, until hidden in the tomb. We are daily reminded that this sentence is still being enforced, as we see the funeral procession pass along the streets. Agreeable to the law promulgated, this sentence was not carried into effect instantly, but was gradually enforced. The penalty, in the Hebrew, reads: "Dying, thou shaft die." Howsoever translated, "day," as there used, did not mean twenty-four hours. A day with the Lord is as a thousand years. The process of dying began when Adam was driven from the garden of Eden, and with him ended when he reached the age of 930 years (Gen. 5:5). So ever since, the babe enters the world sick, with pain, a process of dying, which continues until returned to the dust. $$$XI: RANSOM AND NEW TRIAL PROMISEDIn human tribunals when man is tried for an infraction of the law, convicted and sentenced, the Judge before whom the MS13trial is had, or some higher court of appeal, may, and frequently floes, grant the accused a new trial because of some error committed in the first trial. Such courts are composed of imperfect "'ell and for that reason errors are not uncommon; hence, new trials. Adam, however, was tried before a just judge, Jehovah, who, because of his perfection and righteousness, could not commit error. A man having been fairly tried, the judgment being just, Jehovah, by reason of His justness, and the immutability of His law, could not grant Adam or his race a new trial. Consistent with this judgment, however, God could provide a means by which another could take man's place and redeem him from that penalty, and then the Redeemer could grant man a new trial for life and restore hint to life. The judgment, heretofore considered, said: "The seed of the woman shall bruise the serpent's head" (Gen. 3:15). This, though vague and indefinite, was a hope of some such provision. Adam and his children went forth in the world to battle with the thorns and thistles, suffer pain and anguish, and in sorrow earn their bread by daily labor. Sin henceforth reigned in the earth and death as the result of sin. Adam died and returned to the dust, and his children and his children's children did likewise. For nearly two thousand years these conditions continued with no new evidence upon which to base a hope. The sun of hope seemed to have set forever. $$$XII: OATH-BOUND COVENANT FOR NEW TRIALAbram, whose name was afterwards changed to Abraham, then appears upon the scene. This record discloses that he was a man who pleased God by his faith and obedience. When at the age of seventy-five years the Lord told him that if he would leave his native land and go into a strange country, which the Lord would show him, that He would make of Abram a great nation and would not only bless him, but the Lord God added, "And in thee shall all families of the earth be blessed" (Gen. 12:1-1). Abram was not told in what manner this blessing would he given, but having faith in the promise of God he obeyed and went forth. MS14Many more years passed and no more evidence of the promised blessing. Abram and his Wife were both growing old and they had no heir through whom the promise could he fulfilled, but he had an abiding faith in Jehovah and that faith was "counted unto him for righteousness" (Gen. 15:6). And as a token of His favor God changed his name to Abraham (Gen. 17:5), signifying. "Father of many nations." When these were old a son was horn to Abraham and his wife. The hope of the promised blessing sprang anew in the human breast. The Boy, Isaac, grew and being the only son of Abraham by his wife, and the hope of the promise, as Abraham saw it, naturally the father's affections were set upon this boy. To further test the faith and obedience of Abraham, God asked him to offer Isaac as a sacrifice, and Abraham, having faith in God's ability to raise up Isaac from the dead, made ready to slay his son as a sacrifice, but the angel of the Lord stayed his hand, and Abraham received his son, in a figure, from the dead (Gen. 22:1-12; Heb. 11:19). Because of this faith and obedience of Abraham, God made, through the medium of His angel, a covenant with Abraham binding it with His oath, wherein he agreed to multiply the seed of Abraham "as the stars of heaven and the sands of the seashore," adding: "And in shy SEED shall all the nations of the earth be blessed, because thou hast obeyed my voice" (Gen. 22:15-18). $$$XIII: BLESSING DEFERREDGod's favor having been shown in such marked degree to the son of Abraham, it seemed that the hour of the promised blessing was near. Not so, however, as years passed and the blessing came not. The promise was renewed to Isaac (Gen. 26:3-4), and Isaac died. The hope of the people then centered upon Jacob, the favored son of Isaac, to whom the promise was renewed (1 Chron. 16:16-17). As further evidence of His favor God changed the name of Jacob to Israel, and in his seed founded the twelve tribes of Israel, headed by Jacob's twelve sons, from thenceforth God's chosen people, and who remained His chosen people for many years (Gen. 32:28; 35:10-11; 49:23; Deut. 26:5; John 1:11). MS15Jacob died and the promise was not fulfilled. His children now domiciled in Egypt, became a great people, "mighty and prosperous" (Deut. 26:5). The promise having passed to this nation, chosen of God, they grew in strength and their hopes increased, that they would soon dominate and bless all nations of the earth. But they were doomed to disappointment. A new ruler in Egypt made them his slaves, and for nearly two hundred years they remained in bondage, sorely oppressed by the grievous burdens heaped upon them. During that time their hope almost died away and the promise was almost forgotten. At this critical hour God raised up from among His people, Moses, who proved to be a mighty instrument in the hands of the Lord. Having renewed to them the promise (Exodus 6:1-8), God, through His instrument, Moses, led the Israelites out of Egypt and they began their journey to the promised land. For forty years they wandered in the wilderness. The Lord, through Moses as His mouthpiece, then declared unto Israel: "The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren like unto me; unto him ye shall hearken" (Deut. 18:15). Moses died and the people looked forward to the coming of one "like unto him." Joshua then became their chosen leader, and under his leadership, the Israelites actually entered the promised land, the Lord taking them over the river of Jordan in a miraculous manner (Josh. 3:15-16). It seemed that the time for the fulfillment of the promise was now at hand, but not so. Joshua died, the promise not being fulfilled. Years passed without any apparent progress being made. Then there arose from among this people the shepherd boy, David, whom God placed at their head as their king. Arising to great distinction as a ruler, the hopes of this people were centered in him. David died and was followed by Solomon, the wise, who builded the mighty temple of the Lord in the city of Jerusalem. Solomon died, the blessing not having come. Israel was overrun by other nations, carried away as captives, for a time, greatly suffered from indignities heaped upon them by their enemies, and many of them fell away front the faith and refused to return to Jerusalem. Two thousand years had now passed since God had made the oath-bound covenant with MS16Abraham, and the promised blessing to the families of the earth had not come. From time to time God had raised up His holy prophets, who, as the spokesmen of the Lord, had testified to the coming of the promised deliverer. All of them with one accord had so testified to the chosen people of the Lord. A careful examination of the testimony of these holy witnesses of the Lord will show the truthfulness of this statement. Isaiah, the prophet, had testified (Isa. 53:1-12) to the manner of his coming; how he would become a man of sorrows and acquainted with grief, be despised and rejected of men, "pour out his soul unto death." and be "cut off out of the land of the living for the transgression of the people." and bearing their iniquities, by his knowledge he should justify many. But the people did not understand the prophets. They looked for an earthly king. The prophet Jeremiah had testified to them: "Behold the day comes said the Lord, that I will raise unto David a righteous branch, and a king shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved and Israel shall dwell safely, and this is his name whereby He shall be called, THE LORD OUR RIGHTEOUSNESS" (Jer. 23:5-6). The eyes of all Israel then turned to the house of David, looking with eagerness for the coming of their king. Being sorely vexed and oppressed by their foes, the whole nation was in expectation of the promised deliverer (Luke 3:15; 2:25-28). Rome had become the master of the nations and her iron hand was upon Israel. The faithful were watching and waiting for the sign of deliverance. On a certain night, as this record discloses, in the City of David in the Country of Judea, a child was born, and when born the heavenly host sang together the glory of God, and witnesses then living on the earth testify, that the Lord through His angel sent to the people of earth this message "And the angel said unto them fear not for behold I bring you GOOD TIDINGS OF GREAT JOY, WHICH SHALL BE TO ALL PEOPLE. Far unto you is born this day, in the city of David, a Savior, which is Christ the Lord" (Luke 2:8-11). The Jews were now rejoicing that their deliverer was born. Thirty years must elapse before the newborn king could attain to his legal majority. This time having arrived, Jesus appeared and began the work for which he was sent to earth (Matt. 3:13, MS17Luke 3:21; 4:14-15). But the manner of his appearing was a disappointment to Israel's population. It was not pleasing to the "Doctor of Divinity" class, the "wise Pharisee." He came not arrayed in robes of purple and like linen, bearing a golden scepter in his hand: but came without show or ostentation. "Meek and lowly in heart" (Matt. 11:29), as an humble servant, yet a perfect man, mentally, physically, morally. For three and a half years he went among the chosen people of the Lord teaching them concerning his coming kingdom, healing the sick ails comforting the broken hearted. The Jews not understanding him, eager to see his kingdom established that they might throw off the Roman yoke, on several occasions sought by force to make him king. Twelve men, corresponding with the twelve heads of Israel, Jesus chose as his disciples, who accompanied him on his travels. The feast of the Passover, annually celebrated by the Jews at Jerusalem, was drawing near, and Jesus and the twelve were on their way to that city. Approaching Jerusalem a great multitude assembled, and believing that the hour had come for the establishment of the kingdom, they spread their garments in the pathway of Jesus and cried aloud: "Hosanna to the Son of David. Blessed is He that cometh In the name of the Lord" (Matt. 21:8-9). Again disappointment was their portion. Within a few days thereafter Jesus was tried, convicted and crucified as a malefactor (Matt. 27:1-50). The faithful were dismayed, his nearer followers scattered, some denying him with oaths. In sorrow they returned to their fishing nets, exclaiming: "We trusted that it had been he which should have redeemed Israel" (Luke, 24:21). He, in whom the faithful had put their trust, was now dead, and the promise made to their father Abraham, was unfulfilled, and still remained shrouded in mystery. Within less than forty years from that date, Jerusalem and its magnificent temple were laid waste, the city left desolate and the remnant of her people scattered to the four corners of the earth, and so remained and without favor until recent years. Nearly two thousand years more have rolled away and still man suffers under the penalty of death, and the promised blessing to all families of the earth has not become a reality. The MS18promise itself has been lost sight of and the great mass of the peoples of earth are in total ignorance that such a promise was ever made, and, at this time, except for a comparatively sman number who are still holding up the light, agreeable to the words of the prophet, "darkness covers the earth and gross darkness the people" (Isa. 60:2). Although now living in a time of rapid transit and when knowledge of worldly matters is greatly increased (Dan. 12:4), yet, the precious blessing as promised by God to man, and as recorded in His book, is being forgotten or ignored by "the blind leaders of the blind" (Matt. 15:14). It is a sad commentary yet true, that the great institutions of learning of this world, are now denying the origin of man, repudiating the word of the Lord; denying man's fall and his redemption by the blood of Jesus. The families of the earth never having received the promised blessing, and four thousand years having passed since the promise was made, the all important question to man is, will the promise ever he fulfilled? We may be assured, that so certain as God exists, the promise will yet be fulfilled to the letter. God is the embodiment of truth. His word will not return auto Him void. He has provided the means for its full consummation, in His own due time, as we shall see (Num. 23:19; Isa. 55:11). $$$XIV: THE MYSTERYGod's plan for carrying out His promised blessing to all families of the earth remained shrouded in mystery for four thousand years. The Jews did not understand Jesus, not even His disciples understood him, when on earth. God's mystery was not due to be understood until after the resurrection of Jesus, and not then until after His faithful followers hall been given the Spirit of truth, the Holy Spirit. Just before His crucifixion Jesus said to His disciples: "I have yet many things to say unto you, but ye cannot hear them now; howbeit, when he, the spirit of truth, is come, he will guide you into all truth" (John, 16:12-13). MS19After His resurrection, and before He ascended to the Father, Jesus again told His disciples that the mystery would be revealed to them when the Holy Spirit had come to them (Acts 1:6-5). At Pentecost these did receive the Holy Spirit and for the first time understood and testified concerning this mystery (Acts, 2:1-4). Even then they did not fully understand, but afterwards they did more fully understand. Paul, being after Pentecost miraculously brought to a knowledge of the Lord, received the Holy Spirit, and to him the secret was fully revealed. Concerning which he testified, saying: "Even the mystery which hath been hid from ages and from generations, but now is made manifest to His saints (only), to whom God would make known what is the riches of the glory of this mystery among the Gentiles, WHICH IS CHRIST IN YOU, the hope of Glory" (Col. 1:26-27). These words were addressed to a special class, as we shall later see, not to the world in general. It is intended of the Lord that only this special class shall understand at this time, but such will not always be the case. This mystery is God's plan for the salvation of men, yet it is now hid from all except those who, full of faith, in God's promises earnestly seek for the truth. In the pages following we shall endeavor to point out this mystery by giving an outline of God's revealed plan. Through His prophet God has said: "The secret of the Lord is with them that fear (reverence) Him and He will show them His covenant" (Psa. 25:14). $$$XV. GOD'S PLAN EXAMINEDIn studying God's plan we are admonished to "rightly divide the word of truth" (2 Tim. 2:15). This we must do with reference to epochs of time, because what is applicable to one epoch often has no application to another. The Scriptures disclose that God's plan is divided into three great epochs or dispensations of time, which dispensations are called worlds. The first dispensation began with the creation of man and ended with the deluge and is designated by Peter, "The world that was" (2 Pet. 3:6). Dispensation the second embraces the period of time from the flood to the establishment of the Lord's kingdom on earth at the second appearing of Christ, and is called by the same witness, MS20"this present evil world" (Gal. 1:4), because it is under the limited control of Satan, who is called the "Prince of this world" (John 12:31; Eph. 2:2; Mal. 3:15); his Satanic influence being predominant in this world, or dispensation. The third dispensation is to be a "World without end" (Isa. 45:17), has its beginning with the establishment of the kingdom of God on earth, continues forever and is called "the world to come, wherein dwelleth righteousness," evil not being permitted therein (Heb. 2:5; 2 Pet. 3:13; Psa. 37:9). Dispensation the first has no subdivisions so far as God's word discloses. The second dispensation is sub-divided into three separate and distinct periods translated worlds, in the common English version. The Greek word here used for world is aion, properly translated Age. The first sub-division is the Age of the Patriarchs, which began with the calling of Abraham (Gen. 12:1-4), and ended with the death of Jacob, at which time Jacob's twelve sons were made the heads of the twelve tribes of Israel; and here began the Jewish Age, during which period God's favor was shown only to the Jews (Amos 3:2). The Jewish Age ended with the crucifixion of Jesus, the Lord's favor being then withdrawn from that nation (Matt. 23:35). The third subdivision is known as the Gospel or Christian Age, which began at Jesus' death and ends when Christ again appears and sets up his kingdom (Matt. 13:39). This is also the end of the "present evil world." and the beginning of the "world to come." The Scriptures disclose only the first subdivision of the Third Dispensation, which is the Millennial Age (Rev. 20:4). Space will not permit a detailed examination at this time of the testimony relating to the various ages.* We here merely call attention to these divisions of time, and if the reader will keep these in mind he will thereby be enabled to "rightly divide the word of truth" and apply the testimony to the time or age for which it is intended. ____________________________* See, Plan of Tim Ages, p. 65.____________________________NECESSITY FOR A RANSOMFrom the evidence thus far examined the have learned that Adam before his fall was a perfect man; that he was tried, justly convicted and a judgment entered against him, forfeiting his life: that the whole human race being then in his loins, all men were born under that death sentence. That judgment worked MS21a complete "attainder of blood." All men must, at the end of their brief earthly existence, die and remain forever dead, unless redeemed from that death sentence. Because of the unchangeable law of God a pardon could not be, and therefore never was, granted to man. God's justice must be satisfied. If satisfied by another paying the judgment it is manifest that nothing short of a perfect human life could meet the requirement, because it was a perfect human life, a right to live forever as a man, that Adam forfeited. In all the earth there was not a perfect man who could take Adam's place and redeem him and his race from the death sentence. Abraham, Isaac, Jacob, David and others had pleased God by their faith and obedience, but they had inherited the sin of Adam, and were therefore not actually perfect. Upon this point the witnesses positively state: "There is none good, no, not one for all had sinned." "None of them could by any means redeem his brother, nor give to God a ransom (corresponding price) for him" (Psa. 14:3; Rom. 3:10, 23; Psa. 49:7). JESUSIt is here pertinent to inquire, who is Jesus, whom, as the have seen, was foretold by all the holy prophets, born of a woman, lived among men and was crucified? Out of the twelve tribes of Israel. Judah was selected as the one from whence the deliverer must come (Gen. 49:10; Micah 5:2; Matt. 2:6). According to the promise made to Abraham the Savior must be of the seed of Abraham. Matthew traces the genealogy of Jesus from Abraham, through Judah and David. showing that he was born of the flesh in harmony with the promise. Had Jesus been begotten by man he could not have been perfect, but being begotten by the miraculous power of God he was perfect (Matt. 1:1-25). He was, therefore, capable of becoming a ransom for the human race. When on earth, Jesus, speaking of himself, said: "For even the Son of man came not to be ministered unto, but to minister, and to give HIS LIFE A RANSOM FOR MANY" (Mark 10:45). That our faith may be deeply laid in a solid foundation, concerning the ransom of man from the Adamic sentence of death, it is here important to determine Jesus' nature when on earth: that is, whether He was a man of the human nature, or whether He was divine, or whether He was both human and MS22divine. This point, we believe, has confused many honest seekers after truth. The theory of the incarnation of Jesus is held by many good and honest Christian people. That theory, as the understand it, is this: That Jesus, when on earth, was divine, of the divine nature; that His body of human flesh was merely a covering or clothing for His spiritual or divine body: that when he left Heaven to become a man, or to take the body of flesh, He laid aside nothing, but retained His divine nature, taking the body of flesh only as a covering to he used as a medium of communication with men. Some hold that He was both a perfect man and a perfect God. These theories we cannot accept and shall here attempt to show that they are violently opposed to both reason and God's word of truth. It is impossible to conceive how two perfect beings could exist in one body. Such a combination could be neither human nor spiritual, but a mere hybrid thing, therefore incapable of being a ransom for man. Let us keep in mind that ransom means an exact, corresponding price. Adam was of the human nature, perfect, and it was this perfect human soul that God sentenced to death. It is not comprehensible how anything short of a being of the human nature perfect could be given as all exact corresponding price, a ransom, for Adam and his race, and meet God's exact justice, if an angel or any spiritual being higher than man was accepted, then God was unjust in accepting more than he had required of Adam. If anything less than a perfect human being, of the human nature, was accepted, then such did not constitute a ransom price. In accepting either, God would not be exactly just, therefore impossible with God. We must not forget that there are some things impossible even with God, such as injustice, inconsistency or falsehoods. If the incarnation theory be correct, only the covering, the body of flesh, could have been sacrificed, and if nothing more than a mere body of flesh and blood was sacrificed, then such sacrifice was false and fraudulent, could not have exactly met the penalty then standing against the human race, and therefore all men must perish under the original sentence: and the promise was made in vain. But why theorize? Let us turn to the Lord's word and see what that says. MS23We here state the following propositions, which the hold are fully supported by the Bible testimony, namely: That Jesus existed from the beginning with the Father, a spiritual being; that in obedience to the Father's will, and for the express purpose of redeeming man, he voluntarily laid aside or gave up his spiritual nature in exchange for human nature, came down from heaven and became a perfect man, taking the human nature; that at the age of thirty years, when he reached perfect manhood under the law, he presented himself, his human life, to the Father as a living sacrifice even unto death, and was at that time by the Father begotten to the spiritual nature of the highest order, was thereafter put to death, thereby becoming the ransom for all men, and at his resurrection was born to the spiritual nature of the highest order, the divine nature and became immortal. In support of these propositions we submit the following Bible proof: In the testimony of the witness joint the read, that in the beginning Jesus was with God, and was the active agent in the creation of all thins (John 1:1-3). That He was the beginning of the creation (Rev. 3:1-5). Being with the Father, who is a Spirit, Jesus was necessarily of the spiritual nature. He came down from heaven in obedience to the Father's will (John 6:38), for the express purpose of becoming a ransom for man. "God sent not His Son into the world to condemn the world, but that the world through Him might be saved" (John 3:17). The Scriptures nowhere intimate that a spiritual being was given as a sacrifice for the satiation of man. Before coming to earth Jesus was rich, and by coming here He became poor. The testimony reads: "For ye know the grace of our Lord Jesus Christ, that though he was rich yet for your sakes he became poor, that ye through his poverty might be rich" (2 Cor. 8:9). In what was he rich? In life and spiritual glory with the Fattier in heaven. How did he become poor? By becoming a man, taking a lower nature. in becoming a sin-offering for man. Note the testimony of the prophet Isaiah 53: "He is despised and rejected of men; a man of sorrows, and acquainted with grief" (Isa. 53:3). "Yet it pleased the Lord to bruise him' he hath put him to grief" (Isa. 53:10). "For he was cut off out of the land of the living, for the transgression of my people was he stricken" (Isa. 53:8). MS24The translation of Phil. 2:6-7, as given in our common English version, is misleading. We give below three different translations, which makes clearer the point at issue: "Who being (originally-margin) in the form of God, counted it not a prize (a thing to be grasped-margin) to be on an equality with God; but emptied himself, taking the form of a servant, being made in the likeness of men" (Revised Version). "Who existing in the form of God, counted not the being on an equality with God a thing to be grasped; but emptied himself, taking the form of a servant, being made in the likeness of men" (American Rev. Com.). "Who, though being in God's form, yet did not meditate a usurpation to be like God; but divested himself, taking a bondman's form, having been made in the likeness of men" (Emphatic Diaglott). The Apostle Paul tells us that "There is a natural body, and there is a spiritual body." The foregoing clearly shows that originally Jesus a spirit being with a spiritual body, had the same form of God, but did not, as Satan did (Isa. 14:12-14) attempt by usurpation to become equal or above God, but being "Meek and lowly of heart," obedient to the Father's will, he emptied himself, divested himself Of his spiritual nature, wherein he was rich, and became poor by taking the human nature, taking a bondsman's form; that is, he became a man that he might take the place of all men who were under the bonds of death. This view is entirely harmonious with all the Bible testimony on this point. God's law required "a life for a life" (Exodus 21:23; Deut. 19:21), and in this case, a human life, exactly corresponding to the perfect life lost. It was a perfect human life that Adam lost. A perfect human life must be given in its stead to satisfy the penalty. According to the promise, this human life must be of the seed of Abraham. Now note the Apostle's testimony, in harmony with these two requirements: "For verily he took not on him the nature of angels (spiritual, though on a lower plane) but took on him the seed of Abraham (human nature). Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation (satisfaction) for the sins of the people" (Heb. 2:16-17). He was the son of God, begotten by the power of God, and therefore a perfect man (Luke, 1:35). If a perfect man, he could not have been acombination of two natures. Adam was also the son of God, before he fell (Luke 3:35), and was created MS25perfect as a man, but after his fall his children were all children of wrath (Eph. 2:3). Adam and Jesus were the two, and only, perfect men that have lived on earth: both sons of God. By the disobedience of Adam sin entered into the world, by the obedience of Jesus, even unto death, life is offered to all the world (Rom. 5:12-19). We read in Matt. 1:18-25, how Jesus was, by the power of God begotten to the human nature, and was afterwards born of a woman, like other babes are born, a human being. From his youth he was subject to His mother and grew up and "increased in wisdom and stature and in favor with God and men" (Luke 2:51-52). If a spiritual being, incarnated, why was it necessary for him to grow up like other men? Why did he not assume a fully developed human body? If divine, how could he have increased in wisdom and in favor with God and men? If divine, it is hardly necessary to say that he would have been all wise at all times and could not have increased. Can it be said that the process of growing up and increasing in wisdom was a mere pretense to impress men and obtain their favor? Certainly not, because God could not and does not resort to pretenses. The Bible testimony nowhere says that Jesus was incarnated, but it does say, "He was made flesh and dwelt among men" (John 1:14). He was born of a woman under the law, an Israelite, that he might redeem those under the law, as well as all other men (Gal. 4:4-5). At the age of thirty years, when he became a perfect man under the law, he at once consecrated himself, his perfect human life, soul, being, to the Father, even unto death. He here agreed to give up his human existence, his life, his all, that the Father might beget him to the spiritual nature, to the end that he might be born a spirit being after the actual death of the human. This consecration he symbolized by water baptism. John did not understand why Jesus should be baptized, but performed this symbol at the earnest request of Jesus. Immediately following this consecration, and the outward testimony thereof by submitting to baptism, he was anointed of the Holy Spirit of God and was then and there begotten by the Father to the spiritual, the divine nature. He here became the Christ, the anointed one. Christ meaning MS26"anointed one." As evidence of these statements note the following testimony: "And Jesus when he was baptized, went up straightway out of the water; and lo, the heavens were opened unto him (if divine the heavens would have been open all the time) and he saw the spirit of God descending like a dove and lighting upon him; and lo, a voice from heaven, saying, This Is My beloved Son in whom I am well pleased" (Matt. 3:16-17). That he was here begotten we read:"So also Christ (anointed one) glorified not himself to be made a high priest but he (God) that said unto him, Thou art My Son, TODAY HAVE I BEGOTTEN TREE" (Heb. 5:5). This begetting, as we have seen, took place at the time Jesus was anointed of the Holy Spirit of God. We cite the further testimony: "That word, I say, ye know, which was published throughout all Judea and began from Galilee, after the baptism which John preached, how God anointed Jesus of Nazareth with the Holy Ghost (spirit) and with power, who went about doing good, and healing all that were oppressed of the devil, for God was with Him" (Acts 10:37-38). If divine, merely incarnated, this anointing and giving to him of power by the Father would have been wholly useless, and certainly God resorts to nothing useless. If Jesus was at all times divine, how could God beget him to a new nature? Impossible. To us this seems conclusive proof against the incarnation theory. But there is much more evidence against it. A begetting always precedes a birth of any creature. Jesus clearly laid down the proposition that all human beings who would enter the heavenly, spiritual kingdom must be born again, born spiritual beings. Nicodemus desired of Jesus to know how he could enter the kingdom, and Jesus answered him and said: "Verily, verily I say unto thee except a man be born again he cannot see the kingdom of God" (John 3:3). The birth here referred to is spiritual birth and for that reason Nicodemus did not understand Jesus. Again Jesus said: "That which is born of the flesh is flesh, and that which is born of the spirit is spirit" (John 3:6). We have seen that Jesus was born of woman, of the flesh, and was therefore flesh when on the earth, but at the time of his consecration of that human nature to death he was begotten of the spirit. Actual death of the flesh necessarily had to precede the actual birth of the spirit. The spirit that was begotten by MS27the Father at the time of consecration was actually born a spirit at the resurrection (1 Cor. 15:16-23). The begetting is not the being, but only the embryo from which the being is developed, therefore not a being until birth. This testimony of Jesus clearly demonstrates that two perfect natures cannot exist in one body at the same time, and is conclusive that when on earth he was not both human and divine. Let its examine some more testimony showing that he was a man and not divine, when in the flesh. He had greater power when he was on earth and by the use of such power performed many miracles, but this power was not of himself, but all came from the Father. Note what he said about this: "Then answered Jesus and said unto them, verily, verily, I say unto you the Son CAN DO NOTHING OF HIMSELF, but what he seeth the Father do; for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the San and showeth him all things that Himself doeth, and He WILL SHOW HIM GREATER WORKS THAN THESE that ye may marvel" (John, 5:19-20). Manifestly if divine he could have seen all things without being shown of the Father. Again he says: "I CAN OF MINE OWN SELF DO NOTHING; as I hear I judge and My judgment is just; because I seek not mine own will but the will of the Father which hath sent Me. If I bear witness of Myself My witness is not true" (John 5:30-31). Now note his testimony concerning the glory which lie had when in the spirit and which he did not have when in the flesh. Just previous to his crucifixion he prayed to the Father in these words: "And now, Oh Father, glorify (honor) Thou Me with Thine Own Self with the glory which I had with Thee before the world was" (John 17:5). If he laid aside nothing to become a man, then this testimony is false, but we know it is not false because from Jesus. In his pre-human existence he enjoyed glory, honor, with the Father in the spirit. He had a spiritual body, spiritual nature. This he voluntarily exchanged for a human existence. As a spiritual being he did not die, but merely exchanged the higher for the lower nature, man nature, that he might redeem the human race. His human existence is now about ended. He knows he must now go into death, and he prays the Father to again give hin the glory as a spiritual being which he once enjoyed. MS28If he was a divine being incarnated he could not have been tempted, yet we read that he was tempted in all points like as we are tempted (Heb. 4:15). Matthew details in what he was tempted by Satan, after having fasted for forty days in the wilderness. Jesus here refers to himself as a man (vs. 4), and after Satan had left him angels came and ministered unto him (Matt. 4:1-11). Could angels have been of assistance to a divine being? In Gethsemane he suffered intense agony, sweating great drops of blood. Was this suffering of the flesh? It could not have been, for the reason that at the time of his agony he was undergoing no bodily punishment. If a divine being incarnated, nothing but the flesh could have suffered; therefore, we must conclude that this suffering was of the soul, the being, mental agony. His whole existence had been with life. He was now facing death. True the father had covenanted to raise him up from the dead, but before the Father could do so, Jesus must fulfill to the letter his part of the covenant. Should he fail in any particular he could not meet the Father's requirements. Should he fail he must become extinct and all men, then under the death sentence, must likewise perish (I Cor. 15:16-18). Realizing his relation to the covenant and his great responsibility, and fearing that he might fail, he was overwhelmed, and in agony, he offered up prayers to the Father, with crying and tears. Concerning this point note the testimony of the Apostle: "Who in the days of his flesh when he had offered up prayers and supplications, with strong crying and tears, unto Him that was able to save him from (out of) death, and was heard in that he feared" (Heb. 5:7). If a divine being incarnated, why would lie offer up prayers and supplications in tears to the Father? Or was this crying and supplication a mere outward show to impress his disciples; a mere farce and a sham? If incarnation theory be true, their it could hate been nothing more than a subterfuge, a farce. But we know there was no farce in connection with this occurrence, because the Lord is the embodiment of truth and honesty. Then the apostle tells its that the Fattier heard Jesus, answered hint. concerning the thing which he feared. The Father evidently assured Jesus that he had been faithful and he would raise him up front the dead. If a divine being he would have MS29had no fear concerning the death of the flesh. Luke, speaking of this occasion, says: "And there appeared an angel unto him from heaven strengthening him" (Luke 22:43). Is it possible that an angel could strengthen a God? We have seen that Jesus' pre-human existence was above the angels, and he took not the nature of angels when he came to earth, but "was made a little lower than the all angels." If he did not lay aside his spiritual nature, but retained it when he became a man, being merely incarnated, then why not comfort himself instead of having a being of a lower order come to strengthen him? Is not this proof that he was only a man? The testimony is, that "Being found in fashion as a man he humbled himself and became obedient to death, even the death of the cross." That is, after he became poor as a man he further humbled himself by being put to death as a man, as a ransom for all men. This was carrying out his consecration. He was a perfect man, holy, harmless and separate from sinners (Heb. 7:26, 28). As a substitute for Adam's race it was absolutely necessary that he should be such, and that he should suffer the agony of death for sinners. There was no sham, no fraud or deception about his death. It was not merely the flesh that died, but his whole being, his soul. If he was a divine being incarnated, then nothing could have died except the flesh, yet we read that "He hath poured out his soul unto death" (Isa. 53:12). It was his soul, his human existence, his all, that died and was placed in hell (the tomb). Now note the testimony concerning this point: "Because Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine holy one to see corruption." "His soul was not left in hell, neither his flesh did see corruption" (Acts 2:7, 31). In this connection let us examine the testimony of the Apostle Concerning Jesus being made perfect by suffering. We react: "For it became Him (God) for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain (Author--Jesus) of their salvation PERFECT THROUGH SUFFERINGS" (Heb. 2:10). Manifestly the sufferings here referred to, do not mean that a perfect man was made by sufferings, because Jesus was a perfect man before he Suffered. He suffered nothing before he MS30was made a man, for the reason, as he testifies, that during his pre-human existence he had glory with the Father. Then how could sufferings make him perfect and in what respect? Being a perfect man, perfect in human nature, we have seen heretofore that he consecrated that human perfection, all that he had, to death, and was then and there by the spirit of God begotten to a new nature, spiritual nature of the highest order. This new creature now, begotten must be born before it could become perfect, and before the new creature could be born it was necessary for the old, the human being to actually suffer death -- extinction. In no other way could he become a ransom for man. From the time of his consecration, his suffering began and culminated on the cross when he cried, "It is finished." He was then dead, actually extinct. His future existence, and that of the whole human race, for which He died, depended entirely upon the resurrection, according to the Father's promise, and on the third day he was resurrected a new, a spiritual being, and given life as such, and "became the first fruits of them that slept" (1 Cor. 15:23). By suffering death as a man, the begetting to the new nature that took place at the time of his consecration, was made perfect by birth of the new creature, at the resurrection, a spirit being. It was sown a natural body, it is raised a spiritual body" (1 Cor. 15:44). See also Rom. 1:3-4. He was resurrected a spirit being of the highest nature, of the divine nature. exalted above all, save God alone, as we read: "Wherefore God also hath highly exalted him and given him a name which is above every name" (Phil. 2:9). If a divine being incarnated, then he could not have been exalted. The divine nature is the only nature (therein dwelleth immortality. In the beginning God alone was divine, immortal, as plainly stated by the Apostle (1 Tim. 6:16). It is clearly stated by Jesus that he did not possess immortality when on earth. in these words: "For as the Father HATH LIFE IN HIMSELF so hath He GIVEN to the Son TO HAVE life in himself" (John 5:26). If the time was coming when he would have immortality, certainly he did not possess it when on earth. But after his resurrection and exaltation, note what he says concerning this: I am He that liveth, and was dead: behold, I am alive forever more" Rev. 1:18; see also Rom. 6:9; 1 John 3:2; 2 Pet. 1:3-4). MS31Now let us notice some testimony concerning the power that He had after His resurrection, His birth a spiritual being, Which He did not possess prior thereto, just preceding His ascension He appeared to the disciples and said to them: "All authority hath been given Me in heaven and In earth" (Matt. 28:18, Rev. Ver.). Again He said:"And have the keys of hell and death" (Rev. 1:18; see also 1 Cor. 15:25-27). Concerning his exaltation and porter the Apostle said:"The God of our Fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with His right hand to be a Prince and a Savior for to give repentance to Israel and forgiveness of sins" (Acts 5:30-31). We have seen from the testimony, that in the beginning He was rich and for man's sake became poor, that He might redeem man, and according to the testimony we see Him made rich again, as we read: "Worthy is the Lamb that was slain to receive power, and RICHES and wisdom and strength and honor and glory and blessing". (Rev. 5:12). It was for the love and joy of becoming the savior of man and being exalted to the place of ruler over and restorer of all things (Rom. 14:9) that Jesus left the heavenly courts, became a man and humbled himself unto death, even the death of the cross. Of this the Apostle says: "Who for the joy that was set before him endured the cross, despising the shame and is set down at the right hand of the throne of God" (Heb. 12:2). $$$XVI: HIS DEATH, RESURRECTION AND ASCENSION NECESSARY EFFECT It was a part of God's plan that Jesus should shed his blood for man. This He prefigured in the Passover instituted before the Israelites left Egypt (Exodus, 12:12-14), and in the sacrifice of animals performed by that people, under God's law, until the sacrifice of Jesus (Heb. 9:11-20; 10:8-18). The Sacrifice of Jesus, the anti-typical lamb, was expressly foretold by the prophet and He was put to death as a lamb "without spot and without blemish" (Isa. 53; 1 Pet. 1:19). MS32All men there under the sentence of death, as the result of the violation of God's law by Adam, the father of the race, and all men must forever perish unless redeemed from that sentence. Because of the unchangeableness of His laws God can not pardon man. Without the shedding of blood the sin could not he remitted (Heb. 9:22). We have observed that nothing but a perfect human life could satisfy that judgment and meet the requirements of God's law. It was therefore absolutely necessary for Jesus to be a perfect man, and being made a perfect human being he was fully qualified to meet the requirements of the law. By giving his life for man He did meet the legal demand and thereby made it possible for man to be brought back to righteousness and live. "He gave himself a ransom for all" (1 Tim. 2:6), that is He gave His perfect human nature, life, corresponding exactly with what Adam, and through him the whole race, lost; and by voluntarily submitting to death Jesus became the propitiation, the satisfaction, for the sin of Adam and all his posterity (1 John 2:2). This satisfaction of the judgment, however, did not give man life, but it did guarantee to every man an opportunity, or a trial, for life. Man must be brought back from his imperfect, degraded condition where the sin had placed him, to justification, human perfection, where He stood before the judgment was entered against him, and until this is done the ransom is not fully operative. Therefore another step was necessary, viz: Jesus must be resurrected, must be made alive again, given life as a divine being, and then ascend to the Father and present to Him the sacrifice, which sacrifice must be accepted by the Father and Christ endowed with the authority to bring man back to the point from which he fell. Note the testimony, "Christ died for our sins, according to the scriptures," "and was raised again for our justification" (1 Cor. 15:3; Rom. 4:25). That is to say, He was raised up in order that He might bring its to justification, human perfection, the place occupied by Adam before the fall. Had He not been raised up there would have been no hope for man, because there would have been none to raise man up. The testimony reads: "And if Christ be not raised your faith is vain; ye are yet ht your sins. Then they also which are fallen asleep in Christ are perished. But now is Christ risen from the dead and become the first fruits of them that slept" (1 Cor. 15:17-18, 20). MS33And we know that his sacrifice was accepted by the Father, because of the evidence given at Pentecost (Acts 2:1-4). How did the satisfaction of the judgment affect man? Nearly two thousand years have elapsed since the ransom was paid, and are men not still dying? This is true, yet this is no argument against the ransom. God did not see fit until four thousand years after the judgment was entered against man, to send his beloved Son to satisfy it. "He gave himself a ransom for all to he testified in due time (1 Tim. 2:6). The ransom becomes operative to every man only when he hears and understands the testimony concerning it, and so hearing and understanding he must accept or reject it, but the time for him to hear and understand must be left entirely with the Lord. God does not enforce salvation upon any man, but gives him a chance to accept or reject it. Note the words of His witness: "As by the offense 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" (Rom. 5:18). "For as in Adam all die, even so in Christ shall all be made alive" (1 Cor. 15:22). The time when this shall be done is His "own due time." Again we read, that Jesus bought the human race with a price, to-wit: His own precious blood (1 Cor. 6:20; Heb. 9:12). Having satisfied justice by paying the exact price due God's justice, the race was transferred to Jesus by purchase. Justification means human perfection, being restored to what was lost. Jesus was raised up for the purpose of bringing man to justification. Having become the owner of the race He could do with it as He chose (Matt. 20:15). He could restore man at such time and under such circumstances as He might will. The Lord owed man nothing. All that man gets is purely a gift front God, which gift is prompted wholly by love. Should He choose to exalt some men to a spiritual nature and make some perfect men He can do so consistent with justice. Jesus said: "As the Father raised up the dead and quickeneth them, even so the Son quickeneth whom he will" (John 5:21. All the testimony is to the effect that man, before He is given life as a human or spiritual being must first be justified, either actually or reckonedly. This bringing hack to justification MS34necessitates a trial, man must undergo a trial or judgment to manifest his willingness to render himself obedient to righteousness. God's law does not permit judgment to be entered against His creature without a trial, and Jesus having bought the race necessarily would have to try man. The question here naturally arises, did the Father give to Jesus the authority to give to each man a trial, a chance, to accept Christ Jesus as his ransom and to signify his willingness to become obedient to the Lord and righteousness? Jesus answered this question thus: "For the Father judgeth no man, but hath committed all judgment unto the Son. And hath given him authority to execute judgment also" (John 5:22, 27). The Father judgeth no man for the manifest reason He tried and judged and sentenced man, Adam, and all his race to death. God cannot deal with man further, except through the mediator, Jesus Christ. Jesus having satisfied the judgment entered against Adam, now must give to his race an individual trial for life, and the mere fact that he says that to him has been committed the authority to judge, and execute judgment, is conclusive that he will try the race, giving life to all who meet the requirements of that trial, and send those who do not meet the requirements into the second death. $$$XVII: ESTABLISHING HIS COURTA trial pre-supposes a court in which that trial must be field. God gave to His chosen people, through the medium of Moses, His law which law provided for the trial of all offenses committed by that people. Moses administered the law, as the Chief justice of the tribunal established for the trial of offenses, and he had associates and servants who gave him assistance therein (Deut. 1:15-17). Civilized nations of earth have patterned their laws and courts after God's law, commonly called the Mosaic law. Higher courts of this country are composed not only of one but many judges, one Chief justice and associates. Moses was a type of Christ (Deut. 15:15). He was the head of God's chosen people, the chief of that house or nation, MS35which nation was a type of a better class to follow, as we shall see. We have seen that Jehovah has made Jesus Christ the judge of men to try them and bring back to righteousness all who are willing to come. While we readily concede that in this work Jesus would need no assistance, yet in view of the type might we not reasonably expect to find in God's plan some provisions for assistants or associates in that work, who would be granted the great privilege of being associated with Jesus the Chief judge in the trial of the world of mankind? If so, and such associates are to be taken from amongst men, we are sure from the testimony heretofore examined, that these must be first tried and then highly exalted to the position of associates with the Savior, and such, that is Jesus, the Chief justice, and the assistants or associates, would necessarily constitute the court in which the world would be tried. If we find that God's plan so provides, then it follows that this court must be first established and opened for the trial before that trial can begin, and therefore before the ransom could become operative as to all men. "Order is heaven's first law," and "every man in his own order" is the rule laid down (1 Cor. 15:22-23). Our Calvinistic friends leave always adhered to the doctrine of election; our Methodist friends, and others, the doctrine of free grace. Probably in a sense they are both correct. If a special class is to be chosen as associates with Jesus Christ, that would be election. If afterwards the Messing promised shall be extended to all men, that would he free grace. Election necessarily precedes free grace. Let us first ascertain from the Word whether or not God, in His plan, has provided for the selection of a special or elect class. SPECIAL CLASSDuring the Jewish Age the children of Israel mere God's elect or chosen people. To none other was His favor shown (Amos 3:2). The house of Israel, composed entirely of human beings, was called "the house of servants," of which house Moses was the head (Heb. 3:1-5). Moses, as we have seen, was a type of Christ the Messiah. The "house of servants" was a type or shadow of a better house to follow, as we will observe from the testimony to follow. MS36The man Jesus was born a Jew, of the "seed of Abraham" of the house of David (Heb. 2:16; Rom. 1:3). When on earth he taught only the Jews, He offered to that nation the exalted favors of his coming kingdom of glory, but the offer was rejected and "their house was left unto them desolate" (Luke 13:35). Within a few days after this memorable declaration by Jesus, He was crucified. Here at his death ended the Jewish Age. God's favor being withdrawn from that nation. At the same time began the Gospel or Christian Age, the beginning of the establishment of the "house of sons." To become a "house of sons" instead of a "house of servants" was the favor Jesus offered the Jews. Note the testimony of John: "He came to his own and his own received him not; but as many as received him to them (individually) gave he power to become the sons of God" (John 1:11-12). From the above it is seen that those of the Jews who accepted Jesus did not at once become sons of God, but were given the power, the opportunity, to afterwards attain to that distinction, become members of the "house of sons." No man could become a member of that house while Jesus was on earth. Why? Because Jesus must first die, be resurrected a spirit, ascend to the Father and present his sacrifice which must be accepted of the Father. "Jesus was not yet glorified" (John 7:39), which must first take place. The "house of sons" is to be a spiritual house, composed of spirit beings, and before a man can become a member thereof he must die as a man and "be born of the spirit" (John 3:5-6). Before this opportunity could be opened to man Jesus must be first raised up (John 3:14), and become the head of "the house of sons," and through Him the members thereof must be afterwards selected. Jesus must go before and prepare the house, so he stated to his disciples, who become actual members of that "house of sons" when Jesus returns (See John 14). Before man can he born of the spirit he must be first begotten of the spirit, as the have heretofore seen. Prior to the resurrection of Jesus no man was ever begotten of the spirit, save Jesus alone. Before going away Jesus told His disciples He would pray to the Father and the Father would send them the Holy Spirit (John 14). This must he done before the door to the race course would be open to man, permitting him to enter MS37and run in the race for a place in the "house of sons." When did this door open? Fifty days after the crucifixion, at Pentecost when the Apostles were filled with the Holy Spirit and in tongues previously unknown to them, they proclaimed the glad tidings to the people (Acts 2:1-41). This was the beginning of the selection or election of the special class to become members of the "house of sons." For three and one-half years after the crucifixion the Apostles preached the gospel to the Jews alone, and until the Lord directed Peter to go to the Gentiles, and in obedience to that command Peter event to Cornelius, echo was the first Gentile to receive the glad tidings, the first Gentile to whom the opportunity was given to become a member of the house of sons (Acts 10:20-43). The other Apostles did not understand why Peter had carried the gospel to the Gentiles, and they all assembled to consider this matter. Peter then explained to them how God had directed him to go to Cornelius, and further, that it was God's purpose to "First visit the Gentiles and take out from them a people for his name," a chosen, elect class, and that afterwards His favor would again be extended to the Jews the "house of servants," and then to all nations (Acts 15:14-17). The entire Gospel Age is allotted to the election of this special class. Knowing from the beginning that Israel would reject Jesus, this special class, but not the individuals, was by the Lord "Chosen from the beginning, elected according to the foreknowledge of God" (2 Thes. 2:13; 1 Pet. 1:2). This special class is designated by many names, for instance: "The called ones" according to the foreknowledge of God (Rom. 8:28-29; 1 Cor. 1:2, 24). "Those called to be saints" (Rom. 1:7; 1 Cor. 1:2; 6:1-2); "The Church", meaning called out class, called out from the world (Eph. 3:21; 5:23-24, 32). Again called "The Bride." Jesus the Bridegroom, the elect the bride (Rev. 18:23; John 3:29; Rev. 21:2; 9:22:17). Again this class is mentioned as "members of the Christ body," that is to say, Christ Jesus as the head, and this "Bride Class," "The church," composing the members of that body (see Rom. 12:5: Eph. 5:23-24; 1 Cor. 12:12-14). To illustrate: we say the army of the United States is a body of soldiers, with the President as the head of the body, each soldier composing a MS38member thereof. So Jesus is the head, and the church, His bride, composed of many members are "'embers of the body, together composing "The Christ body." The members of the body, Jesus described as a "little flock," which shows there will be, comparatively, but a few in the body of Christ (Luke 12:32). From the foregoing testimony we gather that this special class is "called out from the world according to the foreknowledge of God." Then we may properly ask, what kind of a calling is it and to what? The Word answers, it is "the high calling of God in Christ Jesus;" a "heavenly calling" to be "heirs of God and joint heirs with Christ" (Phil. 3:14; Heb. 3:1; Rom. 8:17). This evidence clearly shows that God has made provisions for a little flock, or small class, which He is calling to heavenly glory. Let us now determine from His Word, if we can, the following questions in the order named: (1) Who are called and elected?(2) How can man become one of the elect?(3) Why elected and made members of the Christ body?$$$XVIII: THE ELECTIn electing men to earthly offices, many run, but few are elected. How does this compare with the election to the heavenly Christ Body? Jesus Christ, being the head of that body. Whet) completed, is the most competent witness to answer. He taught his disciples concerning his coming kingdom, or court. These lessons were taught in parables. In the 20th and 22nd chapters of Matthew He spoke concerning those who will inherit that kingdom, and clearly points out that "Many are called but few are chosen" (Matt. 20:16; 22:14), to offices in his kingdom. This call, as the will observe from the testimony to follow. extends over the entire gospel age, and while it is not confined to any particular nation, color or tribe (1 Cor. 12:13) many hear the call, but few successfully stand the trial and are chosen Among those called and chosen will be not "many wise, mighty or noble" as these terms are understood and applied by men of the world (1 Cor. 1:26). $$$XIX: MEN--HOW ELECTEDMS39How can man become one of the elect? This question is of the utmost importance to every man who sincerely desires to enter that spiritual kingdom, and one which, such are eager to understand. Jesus, in answer to a question of similar import asked him by a Jewish officer, in substance told Nicodemus, that lie must first believe on Jesus as the Christ. the Savior of men, and then, before he could enter the kingdom of heaven lie must be begotten and born of the Spirit, that is, give up the human and become a spirit being (John 3:1-15). Now seeing is believing, as it has been said. Nicodemus saw Christ and heard the words from His lips, but no man hath seen Him since he ascended to the Father. How then can man believe on Him whom he hath not seen? The witness, Paul, answers: "The just shall live by faith" (Heb. 10:38), and "Faith cometh by hearing, and hearing by the word of God" (Rom. 10:17), and "Faith," is defined as, "The substance of things hoped for, the evidence of things not seen" (Heb. 11:1). We believe that which the see with our natural eyes, and we also have faith in, or believe by faith, things shown us to exist, by proof or evidence coming from a truthful source. All things pertaining to the heavenly kingdom are hidden from the, natural eye of man, therefore our believing concerning things of that kingdom must be by faith, based upon truthful evidence, and Jesus testified that the word of God, the Bible, which testifies of Jesus, is the truth (John 17:17). So when we believe the testimony therein given by God's witnesses, we have faith in God, in Jesus and all things therein stated. How does faith affect salvation? In the 4th chapter of Romans, after detailing the promise made to Abraham, heretofore considered, the witness says, "The promise was not made to Abraham or to his seed through the law, but through the righteousness of faith" (vs. 13). It was Abraham's faith in the promise that pleased the Lord. What was the reward to Abraham for His faith? "It was imputed to him for righteousness," that is to say, he was reckoned by Jehovah as a perfect, MS40righteous man. For the purpose of showing that faith is of the first importance to its the Apostle, continuing his argument, says: "Now it was not written for his (Abraham's) sake alone that it was Imputed to him but for us also, to whom it shall to Imputed if we believe on Him that raised up Jesus our Lord from the dead; who was delivered (to death) for our offences and was raised again for our justification" (Rom. 4:23-25). JUSTIFICATIONBecause of Adam's transgression all men are begotten and born in sin, away down below the level of human perfection (Psa. 51:5). When man reaches the age of understanding and hears the truth concerning God's plan for leis salvation; when he realizes that he is included in the original death sentence, and that Jesus died "for his offences and was raised from the (lead for his justification," that he might have life; when he hears this testimony, if he believes and accepts it as the truth, then he has faith therein, and in consideration for his faith in the merit of Jesus' sacrifice, God imputes to this fallen man righteousness, that is, reckonedly he becomes a perfect man. He is not actually perfect but constructively so in the sight of the Lord. This is the came kind of righteousness that God imputed to Abraham. Figuratively speaking, man is here picked up by the Lord and placed on the level of human perfection, where Adam stood before the fall, and man is then, for the first time, at peace with God through Jesus Christ, as we read: "Therefore, being justified by faith we have peace with God through our Lord Jesus Christ" (Rom. 5:1). God now deals with us individually through Jesus Christ our Lord, who appears before God as our advocate, counselor, our attorney. God recognizes man in no other way and through no other medium. Having now been brought to terms of peace with God, through the merit of the blood of our Savior, we must begin to render obedience, and the first act of obedience which is required of its is the confession of our faith before God and man. The testimony is clear that, "whosoever believeth on him shall not be ashamed" to confess his name. " With the mouth confession is trade unto salvation" (Rom. 10:9-11: Matt. 10:32: Luke 12:8; 2 Tim. 2:12; I John 2:22; Phil. 2:9-11). Through the same medium, Christ Jesus, We may now, for the first time entertain a hope of glory, as we read, "By whom MS41also we have access by faith into this grace wherein we stand and rejoice in hope of the glory of God" (Rom. 5:2). What is the glory for which we may now dare hope? It is the glory of becoming a member of the "house of sons," being exalted from the human to the divine nature, made spiritual beings and given immortality, being "made heirs of God and joint heirs with Christ" (Rom. 8:17) in His kingdom, in His court. Wonderful prize! If we obtain this at all we must get it upon the same conditions that Jesus received it, the only difference being that he was perfect as a man and was required to render perfect obedience, while with its we are imperfect, must do the best we can, relying upon the grace of the Lord and His promises. But we must follow in his footsteps (1 Pet. 2:21). This means voluntarily giving up our human nature, now reckoned perfect, that we may be raised to the spiritual nature of the highest order. As with the human so it is with the spiritual being, a begetting must precede a birth, and if we would attain to this glory we must be first begotten to the new nature by the power of the Lord (1 Pet. 1:3; James. 1:18). If we entertain a genuine hope and desire for this glory this is the call to enter the race for a place in His court, and if we obey and follow in the tray pointed out in His word we may, through the merit of Jesus, be elected to the place. What step then shall we take? Let us here remember the step which Jesus took when he reached perfect manhood under the law. We are now reckoned perfect, because of our faith and must take the same step, and that step is CONSECRATIONThe Apostle, Paul, addressing the justified believers, and for that reason called them brethren, pointed out how we must take this step, saying: "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto. God which Is your reasonable service" (Rom. 12:1). We are here reckoned as perfect men, therefore reckoned holy. All we have we insist here voluntarily agree to give up, as a living sacrifice, the same as Jesus did, agreeing to henceforth be spent for the Lord. Our own human wills we must give up that we may do God's will. This means that we will MS42give up all hope for wealth, honor and fame, that we might attain in the world; that we will consecrate to God's service every power and talent we possess, and that we will faithfully carry out this consecration vote until the sacrifice terminates in actual death: and so making a full consecration we are accepted of the Lord and He then and there begets us to a new nature, the spiritual nature. This real consecration even unto death, voluntarily laying down the old that we may be made of the new nature, the giving up of our wills for that of the Lord, constitutes the real baptism into Christ's death (see Rom. 6:3-6; Gal. 3:27). We have been taken out of Adam's death by virtue of the ransom, the blood of Jesus shed for us, and our faith therein, and note we must voluntarily get into Christ's death by presenting ourselves a living sacrifice, that the Father may raise us up to joint heirship with Christ. As Jesus was baptized in water to symbolize his full consecration unto death, so we, as His true followers, should, after the real baptism, observe the same symbol. A water baptism, however, that precedes the real baptism, full consecration, is as nothing and amounts to no more than a bath, is useless and void. Now the question might be properly asked: If we have been justified by faith, have made a full consecration and have been really baptized into Christ's death, and have observed the symbol, are we now ready for the kingdom of God, the glory for which we hope? The testimony shows that we are not, but now for the first time become a candidate for that office or glory. We are now reckoned dead as human beings, and are reckoned alive as new creatures (Col. 3:3; Rom. 6:3-8; 2 Cor. 5:16-17). But this new nature, which is now in the embryotic state, we have as "a treasure in earthen vessels" (2 Cor. 4:7), and it is this new creature that must be developed. Our minds must be renewed "for to be carnally minded is death, but to be spiritually minded is life and peace" (Rom. 8:6-7). The transforming process must now begin. To us the Apostle now says, "Be not conformed to this world but be ye transformed by the renewing of your mind, that ye may prove what is that good and acceptable and perfect will of God" (Rom. 12:2. See also Col. 3:1-2). We "must now do what we agreed to do, that is, carry out our consecration vow by using our powers, talents, time, MS43Money, all we have, not in gratifying selfish desires, nor for any worldly purpose, but in the service of the Lord. This does not mean that we are to neglect the duties we owe to those who are dependent on us. We are directed by His word to "Provide things honest in the sight of all men" (2 Cor. 8:21). The witness further says, that if any neglects to provide for those dependent upon him, such as wife and children, he is worse than an infidel and has denied the faith (1 Tim. 5:8). So we see, that the most of us who have these obligations and who fill them as directed, have very little to use in the service of the Lord. When we consecrate all to Him, then He makes us stewards of it, requiring us to use our talents, money and time faithfully, and to account to our Lord when He returns, and our reward shall be according to the faithful use thereof (Matt. 25:15-30; Luke 19:13-26; 1 Cor. 4:2). All the service we can render, all the sacrifice we can make, is far too little, even though there was no reward promised, when we consider what He has done for us. If we have fully consecrated then we have entered upon our trial for life; this is our judgment day. Remember that we covenanted with the Lord to give up our human existence, and therefore we must receive the spiritual life or not live at all. We start now in the race as babes in the school of Christ (Heb. 5:12-14) and we must learn our lessons and render full obedience to the best of our ability. We are in the race now, how shall we run? When a runner upon a race course enters the arena, he lays aside all weights and hindrances that he may put forth every effort in the contest set before him. To those who have entered the race for a place in the heavenly court Paul says, "Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith" (Heb. 12:1-2). If we would win the prize we must not only put aside the weights and our besetting sins, which hinder our running, but we must set our minds upon obtaining the goal; have but one purpose in view, and seek that. As we read Paul's testimony, "This one thing I do, forgetting those things which are behind (which we left behind, gave up when we consecrated) and reaching forth MS44unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus" (Phil. 3:13-14). In harmony with this testimony, the witness, addressing those who are running with the hope of becoming members of the "house of sons," of which Christ Jesus is the head, says, "And every man that hath this hope in him purifieth himself, even as He (Jesus) is pure" (1 John 3:3). We must purify our minds and our bodies in so far as it is possible, by laying aside all evil thoughts, words and deeds; become of the pure, virgin class who faithfully wait for the coming of the Bridegroom (Matt. 25:1-13). From the time of full consecration until death of the human being, there is a constant warfare between the old man, the flesh, and the new creature. The Apostle, appreciating the great danger to every runner in the rare, clearly draws the line of demarkation between the two. On one side he places the old man, the flesh, with its fruits, and after naming some of these, says, "they which do such things shall not inherit the kingdom of God" (Gal. 5:19-21). On the other side he enumerates the fruit of the spirit, which must be brought forth if we abide in Christ (vs. 22-25). The new creature is constantly beset by Satan and his agencies, parading through the world under various aliases. In addition thereto we must fight constantly against the allurements of the world and the weaknesses of the flesh. To overcome these we must put on the whole armor of God and fight valiantly the good fight of faith unto the end (Eph. 6:11-18) praying always for the aid that comes only from above. This fight must develop in the runner the fruits of the spirit. He must "earnestly contend for the faith which was once delivered unto the saints" (Jude 3). To his faith, the runner is directed to add virtue, which means fortitude, that the may be able to withstand the "fiery darts of the adversary." To this virtue we must add a knowledge of God's word, and to this self control, and patient endurance, godliness, brotherly kindness and to all of these add love (2 Peter 1:5-7). Our knowledge of the Lord Jesus Christ and of the Father's plan of salvation will be increased in proportion as we manifest diligence in the development of these graces and fruits of the spirit. Note the testimony of the Apostle: "For if these thing MS45Unto it, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ" (2 Pet. 1:3). But to the Christian who has once consecrated and fails or neglects to keep faithfully that consecration vow and to develop these graces to the best of his ability, the Apostle says: "But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged front his old sins" (2 Pet. 1:9). Such are the foolish virgins, described by our Lord, whose lamps are going out, whose knowledge of the truth (whatever they had) is getting away from them, who have failed to provide on in their vessels, the spirit of truth in their minds, and when the Bridegroom appears they are unable to discern his presence until He has gone in and the door is shut (Matt. 25:1-12). But the "wise virgins," who are keeping their lamps trimmed and burning and their vessels filled with oil, that is to say, those who are constantly searching the Scriptures and gaining therefrom a knowledge of the truth, and who are filling their hearts, their minds with the spirit of love and developing Christlikeness, have the blessed assurance that they are not left in the dark, but will be ready to go in with the Bridegroom to the marriage feast. By faith these know of the Lord's presence, at His second appearing; but to all others, "The Lord cometh as a thief in the night" and the unfaithful and the people of the world in general are not aware of His presence. But how about the faithful consecrated Christians, who are earnestly watching and waiting for the establishment of His kingdom, His court? To these the Apostle says: "But ye, brethren, are not in darkness, that that day should overtake you as a thief" (1 Thes. 5:1-4; 2 Pet. 3:10; Rev. 16:15). It is a mistaken and erroneous view to suppose that the Lord makes of men "copies of His dear Son" without effort on the part of men. We cannot hope, as the Word shows us, to become "joint heirs with Christ Jesus" in His kingdom, unless the have experiences to develop us, and profit by those experiences. Therefore, we are put through trials, temptations, testings and sufferings and these we must gladly and patiently endure and use for our development. It is true that without the aid of our Lord and Master we can do nothing, but it is equally true that He expects us to do something to do our best to come into harmony with righteousness and the Lord by gladly MS46submitting to such trials as He may see fit to give us, and rejoice in the fact that we are privileged to "fill up that which is behind of the afflictions of Christ (Col. 1:24). When we realize that these are necessary for our development then we call appreciate the words of the Apostle, saying, "My brethren, count it all joy when ye fall into divers temptations; knowing this that the trying of your faith worketh patience" (Jas. 1:2-3). It is then that "We glory in tribulation also, knowing that tribulation worketh patience; and patience experience; and experience, hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy spirit which is given unto us" (Rom. 5:3-5). One of the principal lessons for us to learn from these experiences is to resist evil, not with evil, but with good (1 Thess. 5:15; 1 Pet. 2:19-23). Not only must we refrain from doing evil, but from thinking evil (1 Cor. 13:5). If prompted by love and righteousness we patiently endure these contradictions, trials, persecutions and sufferings, we have the assurance that we may become "more than conquerors through him who loved us" (Rom. 8:35-37). To such, the overcomers, and such only, is given the promise of being glorified with our Lord and Master (Rom. 8:17; Rev. 3:21). Love is the principal thing. The great Apostle Paul in his wonderful discourse on love (1 Cor. 13), clearly points out that we may run in the race to the end, develop all other graces and fruits of the spirit, but if we fail to bring forth the most precious gem of the cluster, love, we are as nothing and our race is in vain. This great argument, second to one only, concludes with these words: "And now abideth faith hope, love, these three; but the greatest of these Is love" (1 Cor. 13:13, Rev. Ver.). When we for a moment consider God's character the can better understand why we must develop love, and why it is placed above all things else. It was not justice, but love alone, that moved God to give His dearly beloved Son, in whom He was well pleased, His only begotten Son, to be put to death that man, while yet in sin, might be brought back to God. It was love that induced Jesus to become a ransom for the human race. "God is love," and Jesus is Love, and now, those who run in the race MS47to become "joint heirs with Christ, heirs of the kingdom;" must of necessity develop this fruit and bring it to perfection that they may be in harmony at-one, with the Father and the Son (John 17:19-21). All the instruction of the Divine Word is intended to develop our minds, our hearts, and influence our conduct in harmony with His love. That wonderful sermon on the mount, delivered by our Lord and Master, which stands pre-eminent above all discourses delivered in the world, breathes the fervent spirit of love. The requirement of God's law was and yet is, "Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might" (Deut. 6:5). To those who would become children of God, joint heirs with Christ Jesus, He says, "But I say unto you, love your enemies, bless them that curse you, do good to them that hate you and pray for them which despitefully use you and persecute you, that ye may be the children of our Father which is in heaven" (Matt. 5:44-45). And again He said, "A new commandment I give unto you, that ye love one another as I have loved you" (John 13:34; see also Gal. 6:10). If we find in our hearts the spirit of hatred for any man, especially for those who are of the household of faith, we may know that this is a certain evidence that we are not running the race for the high calling. If in the race and we fail to develop love we will be certain to fall out of the race. The Apostle plainly lays down the rule thus, saying, "We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death" (1 John 3:14). "Love worketh no ill to his neighbor, therefore love is the fulfilling of the law" (Rom. 13:10). We have here pointed out some of the Scriptures showing what is required of those who enter the race for the high office of heirship in Christ's kingdom. There are many others. The interested seeker for truth must search the Scriptures, which clearly point out the way back to life.