of revelation. We assume it for the present. But it will be seen how perfectly our view harmonizes with such a doctrine of future retribution. We claim the facts to be, that God at the outset suspended the execution of the law, to introduce a remedial scheme, so that we are not now under law, but under grace. Our humanity is having its probation under this new and more favorable economy. That penalty of the law, however, against sin, suffers no abatement of its force. It loses nothing. If this probation fails to any, there remains then, as the Apostle declares, "no more sacrifice for sin, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law, died without mercy under two or three witnesses. Of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified an unholy thing, and hath done despite unto the spirit of grace!" If the very basis. upon which this remedial system is founded is rejected, and trampled under foot, what remains, then, but that fearful judgment and fiery indignation spoken of?

There is a doctrine held by some, that there is no escape from the just punishment of sin-that God cannot, by any ransom or atonement, release the transgressor from the penalty of the law, which must be inflicted here or hereafter. Yet these persons claim to believe that God is most merciful and gracious, pardoning and saving the sinner. In other words, a legal system, in which exact justice is meted out to every transgressor, is a gracious one. To execute an offender, is to pardon him, and show mercy. And a sinner is saved and justified when he is condemned, and suffers the wrath of God to the uttermost. This is a system of contradictions and confusion of ideas, by which it is wonderful that men can

be deluded. We need not go to the Bible to disprove such a system, but to the dictionary. If a man does not know the difference between executing justice under law up on a criminal, and showing mercy, the Bible will not help him out. He needs to begin his education anew, and learn the proper use of language. The Bible presupposes that knowledge in every one that reads it. It assumes that men have common sense. If, therefore, a man cannot see any difference between justification and condemnation, between mercy and justice, between pardon and the execution of law, there is no help for him. The Bible certainly will not throw any light upon his path.

We here take leave of this important subject, commending it, as one of deepest interest, to the study of all who would understand the ways of God to man on earth, and assured that it is the key to the system of redemption, opening a large portion of its treasures.

CHAPTER IX.

THE GODHEAD REVEALED.

FROM the point of creation, we have passed in our investigation down to the introduction of a remedial system for human recovery-the system which embraces the existing plan of Divine providence toward our world.

We pause here for the present, and go back in the history, to take up

The Revelation of the Godhead.

We considered first the creation, because prior in our knowledge to God, though not in the order of time or nature; and also because it was the medium through which the Godhead was revealed. This branch of the subject was pursued down to the point where the econ

omy of grace was introduced, upon the basis of which the affairs of earth have been conducted. It is now necessary to study the revelation of the Godhead, which constitutes the substance of all theology, and covers all the Divine economies.

In entering upon this branch of the subject we call especial attention to the plan we are aiming to follow in the development of Divine truth, the peculiar advantage of which will strikingly appear at this stage of our inquiries, and in reference to the present subject.

The ordinary method in our systems of theology is, to begin with the Divine existence as an abstract truth, passing on next to the Divine attributes, showing that God is an infinite, eternal, unchangeable Being, the Maker and Sovereign Ruler over all.

This conception of God now is evidently the most abstract and difficult for the human mind to grasp--the last one which it has reached after long and laborious training. It is that conception to which we have attained, after having the advantage of all the light of Divine revelation going before, and which we find most difficult to bring within the comprehension of our children. It is, in fact, the last and highest conception of theology; and yet at this very point our ordinary systems begin their instruction, from which they pass to the Divine nature and personality as involved in the doctrine of the Trinity, taking up the teachings of the New Testament and the history of Jesus Christ.

This is beginning where God ended with his revelations. We plunge at once into the midst of the most difficult and abstruse parts of the whole science, which God has reached only after ages of careful instruction; and the almost inevitable result is, that we become involved in difficulty, and perhaps change the relations of the whole subject. What would Adam and the first gen

erations have done, if they had been under the necessity of beginning with the Man of Nazareth in order to understand the system of redemption and the Godhead? Revelation certainly did not commence at this point. God did not begin here to unfold himself. He did not intend that we should learn of Him after any such plan; for He has given us another and more simple method, which, if we had been wise to follow, we should have avoided many serious difficulties and errors.

What, then, is the Divine method of revealing the Godhead?

I. God was first revealed as the Creator of all things. Some may perhaps have wondered why the Bible. opens with such a minute account of the creation as is contained in Genesis. Such a history might belong to a treatise on geology, astronomy, or natural history. Why it formed part of a revelation from heaven to mankind, is not entirely clear to their apprehension.

The truth, however, is that this account of the creation is most eminently religious in its character and design, conveying the clearest conceptions of an Almighty and Sovereign Deity which it was then possible to convey to the race. It is a most sublime, comprehensive revelation of God, and in a form so simple as to be easily understood.

What have been the conceptions of God which the human mind has always been prone to form, and to which it has tenaciously clung? Is it not, to make deities out of all created objects the sun and moon, stars and planets-out of men themselves, four-footed beasts and crawling reptiles-out of fire and water, air and sea, and every created thing? Such are the gods which men have always chosen unto themselves, and to which they have bowed down in worship.

What, now, does Jehovah to make himself known?

How shall He give the first and clearest conception of His own nature? He takes up this entire system of creation from beginning to end, and declares that He made it all. He carries us far back to that point when there was no earth, air, or sea, no sun, moon, or stars; when there was no shape or form, and darkness profound rested upon the mighty void. Then He was there, and His Spirit hovered over the face of all that deep.

There is the grand conception of God's eternity, taught not as an abstract truth, but in a tangible, living form, such as the mind can grasp. God was in the beginning, before all things. How far have we progressed with God's eternity beyond that? Yet this conception of Jehovah is simply and beautifully presented by carrying us back in the history of creation to the far distant point when nothing had been done, and telling us that God was there, and that His hand began the work.

Then follows the history of His divine working through the ages. He spake, and the darkness fled before the dawning light. At His commanding word the waters began to separate, and this glorious firmament of heaven was stretched out. Then He called for the earth, and it rose out of the deep, while the waters were gathered to their appointed place. Again God uttered the commanding word, and the earth brought forth every herb and tree. He spake again, and those great lights appeared in heaven to rule the day and night. Yet again, and the waters swarmed with living creatures, and the air with all flying fowl. He spake again, and fourfooted beasts of every name walked upon the dry ground. And, last of all, man appeared, to show the brightest image of his Maker.

What, now, is the sublime lesson taught in this thrilling history--taught so clearly, so impressively? It is, that none of these created objects in the heavens above,