Christ at Calvary (Matt. 20:26-28). The philanthropy of the new men is thus concrete in helpfulness, like their Master's, and all Christendom teems with beneficent organizations, orphanages, almshouses, asylums and hospitals. They exemplify the "golden rule" in their mutual relations and make the social community the brotherhood, in fact, which Christ established it in principle (Matt. 23:8). They regulate their moral conduct at the standard of the second table of the Law (Ex. 20:12-17) and not only make actual the social integration which Christ enjoined (Matt. chap. 5), but also practice the moral rectitude which He exemplified (1 Peter 2:22). In true allegiance to the "Prince of Peace" (Isaiah 9:6), they have established a court of international adjudication (at the Hague) for transforming the weapons of war into implements of husbandry (2:4), and the claims of international righteousness are increasingly recognized in the adjustment of international affairs. In contrast with the incessant clash of arms when Assyria, Greece and Rome were at the climaxes of pagan civilization, Christendom is plainly becoming, in fact, the peaceful kingdom of Christ which it has been in principle from its institution (Isa. 11:1–9).

The record of history is thus in complete accord with the Scriptures, that the "new man" (Ep. 2:15) is the world's new Atlas, his feet planted on the "new earth" and his mighty shoulders supporting the pillars of the "new heavens " which succeeded the old at the earthly advent of God (Rev. 21:1-5).

It is here that the essential distinction between revelation in the first creation and revelation in the new creation fully appears. The Jews, on the one hand, were sent from Sinai to conquer the diminutive land of Canaan, and they not only failed to complete the conquest, although God interposed in their behalf (Josh. 6:20; 10:13, 14), but they even lost political control of the country, altogether, before the Messianic advent. They, moreover, crucified Christ instead of acknowledging Him, although His Messianic character was

fully attested by His miraculous power (John 15:24). The Christians, on the other hand, were sent from Jerusalem to compel (by force of the truth) the spiritual submission of the world itself to their Master (Mark 16:15, 16), and they are making the conquest without the external intervention of God. The obvious fact that these Christian Titans, also, have “piled Pelion on Ossa," but that, unlike their pagan prototypes, they have actually climbed into Olympus, not only proves that they have attained "unto a full grown man as the Scriptures affirm (Ep. 4:13), but also that man is akin to God in the order of the incarnation as the Scriptures, furthermore, declare. Thus Christ, in whom God is incarnate, created “in Himself of the twain (the Jew and the Gentile) one new man (Ep. 2:15). The "new man," being, moreover, begotten of God" (1 John 3:9), partakes of the "divine nature" (2 Peter 1:4) and God is in Him by generative entail just as Adam is, in like manner, in the natural man (Rom. 5:14).

God therefore does not intervene in the new creation by working miracles, because, like Adam in the first creation, He is not only in organic relationship with man, but He is also generic for the race, and is, accordingly, "working in us that which is well-pleasing in his sight, through Jesus Christ' (Heb. 13:21).

2. In the Incarnation, God Utters Verbal Revelation in Person.-Christ was personally equipped with the organs of speech in the constitution of His Person, and God who had of old spoken fragmentarily "unto the fathers in the prophets," "hath in these days spoken unto us in his Son" (Heb. 1: 1, 2). As the verbal revelation made by Christ in His ministry was His personal self-manifestation to the world, it plainly follows that it was climactic of revelation from its incipiency, and is therefore final in the abrogation of the older function of prophesy. As, moreover, the voice of Christ is not heard out of the invisible world, it is plain that His personal revelation, necessarily, ended with the Ascension.

Pentacost was, however, the revelation of the Economic Trinity, and the Holy Spirit became the verbal Mediator of Christ in the world. Thus it is the function of the Spirit to make luminous, vital and effective the words of Christ: "He shall teach you all things, and shall bring to your remembrance all that I said unto you" (John 14:26); “He shall glorify me: for he shall take of mine, and shall declare it unto you" (16:14). Also the "many things" (16:12) which Christ had yet to say to His disciples at the close of His ministry, are, in substance, provided for in the mission of the Spirit: "Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth: for he shall not speak from Himself; but what things soever he shall hear, these shall he speak; and he shall declare unto you the things that are to come" (ver. 13).

God therefore does not intervene in the new creation by making verbal revelations, because (1) He received the gift of speech at His advent and completed verbal revelation in person for the present era, (2) verbal revelation is on record in the Bible by inspiration of God (2. Tim. 3:16), and the "word of God" (Heb. 4: 12) will be uttered from its sacred pages by the Holy Spirit in ever clearer and deeper significance to the end of the first advent.*

As, in conclusion, God and man are in union of life in the incarnation, and as God is permanently equipped with the organs of speech, it follows that the order of revelation in the new creation is not only normal, but that it is also permanent, and its disturbance by the eschatological interventions of the second advent itself will be only temporary.

It is true that the Lord appeared to Stephen subsequently to the Ascension (Acts 7: 55), that He spoke to Saul (9: 4-6), that the "angel of the Lord" delivered Peter from prison (12: 7-10) and that the first Christian teachers worked miracles (3: 6, 7). But both forms of divine intervention necessarily ceased when the flood-tide of the Spirit's outpouring subsided and the Christian order became fully normal at the close of the apostolic period.

V.

ANALOGY OF FUNCTION THE KEY TO NATURE.

BY PROF. JACOB COOPER, D.D.

The universe of matter and energy discloses itself to us as absolutely infinite. For in whatever direction we go, ascending or descending, we find no limit of greatness or littleness. So by the widest journeying in fact or imagination we reach no limit, but feel that, at whatever point we take our stand and whatever space we have traversed, we somehow are yet in the middle. The same thoughts are equally pertinent when applied to time. Each is a limitless expanse whose centre is everywhere and whose circumference is nowhere." The parts of which these infinities are composed while exactly alike, every one fitting equally well its own or any other space, can be employed in demonstration with infallible accuracy. For they are known both in their extent and content so long as they represent the ideas of pure space and time. But when we consider the concrete materials of the universe, or the content of time, which is energy in action, there is neither limit to their number nor to the variety of their content. Accordingly their mutual interaction must be as diversified as their essence and function which involve a like infinitude of elements some of which must be unknown forever to finite minds how persistently soever they continue their investigations. An infinite universe such as this evidently is, acquires therefore on a priori grounds both infinite knowledge to comprehend the facts which are involved, together with the laws of their coördination; and Infinite Power to control them in their movements.

The question is ever obtruding itself: What is the process of action in nature, or how does the Supreme Power which

must control effect its purpose? Is there any observable norm

And

by which the whole is governed? There is an infinite knowledge involved, and this can be grasped by a finite intelligence only in part, and to such degree as native talent and superadded culture can master a determinate section of the whole circle. These materials and the forces controlling them of which the universe is composed, vary all the way from that which is smallest conceivable by human sagacity up to that which can only be comprehended by the utmost stretch of genius. Isolated facts are observed first, simply as so many independent phenomena, by the immature or feeble intellect. Learning consists in the discovery of similarities by which facts are seen in their mutual influence on each other. since all that constitutes the universe must be considered as under the sway of common laws, so as to coalesce into one system, knowledge consists in comprehending the actions of part upon part and of these in turn upon the whole. Accordingly the questions just propounded are answered in proportion to the nearness we get to the heart of nature. For thereby we become acquainted with the elements of that action which controls the system. This acquaintance will measure the progress of knowledge, and the ability to utilize this will measure the sway our minds have over nature. Progress in this knowledge and sway will consist in the discovery of new relations; or the utilizing in new connections of such as are already known. But while the elements of which this knowledge is composed are infinite in number and diversity of importance so that none short of supreme intelligence could grasp and colligate all, yet finite intelligence will show its prerogative by discovering the relative importance of the parts and functions in their influence on each other for the production of results. Hence slight similarities in function, which in one case necessarily have a controlling importance, may be counteracted by greater differences which are not perceived; and so the former be productive of no result. It may be possible for the feeblest intellect to detect slight analogies and upon these to build up theories which have no influence be