The Watchtower, June 1, 1892

VOL. XIII. JUNE 1 & 15, 1892. NOS. 11 & 12.

"TO US THERE IS ONE GOD."

`1 COR. 8:5,6`.

"Hear, O Israel! Jehovah our God is one--Jehovah."-- `Deut. 6:4`.

The word "god" signifies mighty one, but not always the all-mighty one. It is used as the translation of each of four Hebrew words-- --el, elah, elohim and adonai--all, in the common version of the Bible, signifying the mighty, or great. It is a general name, often and properly applied to our heavenly Father, as well as to our Lord Jesus, to angels and to men.

In `Deut. 10:17` elohim--a mighty or great one--is used in referring to Jehovah the almighty God, as well as to other gods. "Jehovah is a God of gods."

In `Gen. 32:24,30` and in `Judges 13:21,22` an angel is called god--elohim.

In `Jer. 16:13` earthly heathen kings and governors are called gods--elohim.

In `Exodus 7:1` Moses is called a god--elohim.

In `Exodus 21:6`; `22:8,9,28`, the word elohim is evidently used to refer to the Judges of Israel appointed by Moses, because they were mighty ones, or persons in authority; and the translators of the common version have rendered the word "judges" except in the last instance, when they rendered it "gods." They were corrected by those who arranged the marginal readings; but remember, it is this same word--elohim.

In `Exodus 12:12` the princes of Egypt are referred to as gods--elohim. See margin.

In `Psa. 82` the distinction of beings referred to by the word god is very marked--"God [elohim] standeth in the congregation of the mighty [el]: he judgeth among the gods [elohim]." Here the first word god evidently refers to Jehovah, the Almighty One, while the others refer to other mighty ones--the Church, the sons of God, of whom Jesus is the head or chief, and of whom it is written (`verse 6`), "I have said, Ye are gods [elohim]; and all of you are children of the Most High [el yon, the highest God]."

But, says Paul, "Though there be [many] that are called gods (as there be gods many and lords many), to us there is but one God, the Father." (`1 Cor. 8:5,6`.) The Father is the mighty one over all other mighty ones--the One God over all. None others are mighty or great, save as they receive their greatness, as well as their existence, from him. And it is to this one fact that the attention of Israel is called in the above words of Moses--"Hear, O Israel! Jehovah our God is one--Jehovah."

The word Jehovah is not a general name, like the word god, but a proper name, the distinctive personal name of the Almighty Father, and is never applied to any other being. The name Jehovah, like other proper names, should not be translated. In our common version of the Old Testament its distinctiveness as a name is lost by being generally translated LORD. Some erroneously suppose that the name Jehovah applies also to Christ. We therefore

cite a few of the many scriptures to prove that this name belongs exclusively to the great First Cause of all things. "I am Jehovah; this is my name, and my glory will I not give to another." (`Isa. 42:8`). "I appeared unto Abraham, unto Isaac, and unto Jacob, by the name El Shaddai [God Almighty], but by my name Jehovah was I not known unto them." (`Exod. 6:3`.) "That men may know that thou, whose name alone is Jehovah, art the Most High over all the earth."--`Psa. 83:18`.

Jehovah is frequently declared to be the Savior of men because he was the Author of the plan of salvation, our Lord Jesus being the savior in a secondary sense, as the instrumentality through whom the plan of Jehovah was executed. David makes the distinction between Jehovah and our Lord Jesus very marked in

`Psa. 110:1`--"The Lord [Jehovah] said unto my Lord [adon, master--Christ] sit thou at my right hand until I make thine enemies thy footstool." Our Lord Jesus and Peter call attention very forcibly to this scripture and to the distinction made.--`Luke 20:41-44`; `Acts 2:34-36`.

While the Scriptures are so very clear concerning the distinct individuality and exact relationship of Jehovah and our Lord Jesus, it seems marvelous that the idea of a triune God --three Gods in one, and at the same time one God in three--should ever have gained prominence and general acceptance. But the fact that it has been so generally accepted only goes to show how soundly the Church slept while the enemy bound her in the chains of error. We believe in Jehovah and in Jesus and in the Holy Spirit, and fully accept the fact that our Lord Jesus is a god--a mighty one--though we cannot accept the unscriptural and unreasonable theory that he is his own father and creator, and must reject as unscriptural the teaching that there are either three gods in one person or one god in three persons. The doctrine of the Trinity had its beginning in the third century, and has a very close resemblance to the heathen doctrines prevalent at that time, particularly Hindooism. The only text in the Scriptures which was ever claimed to affirm that the Father, Son and Spirit are one god is a portion of `1 John 5:7,8`, which reads: "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one; and there are three that bear witness in earth, the spirit and the water and the blood: and these three agree in one." We state an undisputed and indisputable fact when we say, that this is the only text favorable to the Trinitarian view, and that the words above in italics are spurious, and were introduced here by Trinitarians in the fifth century, because there was no scriptural statement to support their theory, which was then becoming popular. Trinitarians themselves admit this, and in all recent translations the spurious words are omitted. See the Emphatic Diaglott, Young's Translation, the Revised Version, the American Bible Union Translation and the Improved Version. The latter says:--

"This text concerning the heavenly witnesses is not contained in any Greek manuscript which was written earlier than the fifth century. It is not cited by any of the Greek ecclesiastical writers; nor by any of the early Latin fathers, even when the subjects upon which they treat would naturally have led them to appeal to its authority: it is therefore evidently spurious."

It will be observed that the sense is complete without the interpolated words italicized above, and the teaching in perfect harmony with the context, which would not be the case were the interpolated words admitted. The inspired Apostle is showing that "the Son of God is he that came by water and blood" to be the Redeemer of mankind; that is, he came by baptism into water, the symbol of his full consecration even unto death, and also by blood, the actual fulfilling of his consecration vow, even unto death, the shedding of his blood. He came, "not by water only [not by consecration only], but by water and blood"--both the typical and the literal baptism into death. "And it is the Spirit that beareth witness, because the Spirit is truth." (`1 John 5:6`.) The Spirit of God bore witness after the water baptism that this was his well beloved Son in whom he was well pleased. (`Matt. 3:17`.) And again, after his baptism into death, the Spirit bore witness to his still being the well beloved Son, in raising him from death and highly exalting

him to the right hand of power. Thus, as `verses 7 and 8` assert, There are three that bear witness that this Jesus is the Son of God-- the Spirit, the water and the blood. The testimony of the Spirit at his consecration and symbolic baptism in water, and again at his resurrection, marks our Lord Jesus as indeed the Son of God.

Touching the rise of the Trinitarian view, Abbott and Conant's Religious Dictionary, page 944, says:--

"It was not until the beginning of the fourth century that the Trinitarian view began to be elaborated and formulated into a doctrine and an endeavor made to reconcile it with the belief of the Church in ONE GOD." "Out of the attempt to solve this problem sprang the doctrine of the Trinity." Trinity "is a very marked feature in Hindooism, and is discernible in Persian, Egyptian, Roman, Japanese, Indian and the most ancient Grecian mythologies."

In Lange's Critical Commentary, in reference to this spurious passage, we read: "Said words are wanting in all the Greek Codices; also in the Codex Sinaiticus [the oldest known MS.], and in all the ancient versions, including the Latin, as late as the 8th century; and since that time they are found in three variations. Notwithstanding the Trinitarian controversies, they are not referred to by a single Greek father, or by any of the old Latin church fathers."

This passage is pronounced an interpolation by such authorities as Sir Isaac Newton, Benson, Clarke, Horne, Griesbach, Tischendorf and Alford.

In Hudson's Greek and English Concordance we read: "The words are found in no Greek MSS. before the 15th or 16th century, and in no early version." Says Alford, "unless pure caprice is to be followed in the criticism of the sacred text, there is not a shadow of reason for supposing them genuine." Tischendorf says, "That this spurious addition should continue to be published as a part of the epistle, I regard as an impiety." T. B. Woolsey inquires: "Do not truth and honesty require that such a passage should be struck out of our English Bibles --a passage which Luther would not express in his translation, and which did not creep into the German Bible until nearly fifty years after his death?"

Dr. Adam Clarke, the learned Methodist commentator, in his notes on this passage, says: "It is likely this verse is not genuine. It is wanting in every MS. of this epistle written before the invention of printing, one excepted-- Codex Montfortii, in Trinity College, Dublin. The others which omit this verse amount to one hundred and twelve. It is wanting in both the Syriac, all the Arabic, Ethiopic, Coptic, Sahidic, Armenian, Slavonian, etc.; in a word, in all the ancient versions but the Vulgate; and even of this version many of the most ancient and correct MSS. have it not. It is wanting, also, in all the ancient Greek fathers; and in most even of the Latin."

John Wesley, the founder of Methodism, endeavored to support the doctrine of the Trinity, because he supposed this text to be genuine: yet in one of his sermons from this text, he quoted the words of Servetus--"I scruple using the words 'trinity' and 'persons,' because I do not find those terms in the Bible"-- and added, "I would insist only on the direct words unexplained, as they lie in the text."

He labored hard to prove the doctrine of the Trinity, because he believed this spurious passage was genuine, the information regarding the ancient manuscripts of the Bible being recent. For instance, at the time of the preparation of our King James' or Common Version, the translators had the advantage of but eight Greek MSS., and none of them of earlier date than the tenth century. Now, however, there are about seven hundred MSS., some of which, especially the Sinaitic MS. and the Vatican MS. No. 1209, are very old, reaching back to the third century.

Like some other doctrines received by Protestants through Papacy, this one is accepted and fully endorsed, though its educated adherents are aware that not a text of Scripture can be adduced in its support. Nay, more: any one who will not affirm this unscriptural doctrine as his faith is declared by the articles of the Evangelical Alliance to be non-orthodox--a heretic.

However, it behooves us as truth seekers to deal honestly with ourselves and with our Father's Word, which is able to make us truly

wise. Therefore, ignoring the traditions and creeds of uninspired men and corrupt systems, let us hold fast the form of sound words received from our Lord and the Apostles.-- `2 Tim. 1:13`.

Let us inquire of these standards of the true Church what is truth on this subject. Paul answers clearly and forcibly--There is "one God and Father of all." (`Eph. 4:6`.) And again he says, "There be gods many and lords many, but to us there is but one God, the Father, out of whom are all things, and we of him; and one Lord Jesus Christ, through whom are all things, and we through him." (`1 Cor. 8:5,6`.) We believe this exactly: All things are of our Father--he is the first cause of all things; and all things are by our Lord Jesus. He, "the beginning of the creation of God" (`Rev. 3:14`), has been the agent of Jehovah in all that has since been done--"Without him was not anything made that was made."--`John 1:3`.

Jesus' testimony is the same. His claim was that he was a son, an obedient son, who did not do his own will, but the will of his Father who sent him--"Not my will but thine be done." Again, Jesus said, "The Son can do nothing of himself"--"The Father that dwelleth in me, he doeth the works." (`John 5:19`; `14:10`.) True, he also said, "I and my Father are one;" but he shows in what sense they are one by his prayer that just so his disciples all might be one. (`John 10:30`; `17:11`.) This desirable oneness is that which results from having the same mind or spirit, a oneness or harmony of heart, plan and action.

Many dishonor the Master, though they think they honor him, when they contradict his direct teachings, affirming that the Father and the Son are one and the same being and equal in all respects. No, says Jesus, "My Father is greater than I." (`John 14:28`.) And he also says that God is not only his Father, but ours:--"I ascend to my Father and your Father, to my God and your God." (`John 20:17`.) A better translation of `Phil. 2:6`, given in the Emphatic Diaglott, settles the question of the Father's supremacy, in harmony with other scriptures, such as `1 Cor. 15:28` and `John 14:28`. It reads thus: "Who, though being in a form of God, yet did not meditate a usurpation, to be like God." See also quotations from other translators in Diaglott foot note, all giving the same sense. The idea here is the very opposite of equality, as conveyed in the King James translation. Jesus did not claim equality, nor aspire to a usurpation of God's authority. That was Satan's claim and effort, who said, "I will exalt my throne above the stars of God....I will be like the Most High."--`Isa. 14:12-14`.

Jesus said: "Ye call me Lord and Master, and ye say well, for so I am;" but "call no man on earth Father, for one is your Father, which is in heaven." (`John 13:13`; `Matt. 23:9`.) Peter and Paul convey the same thought, saying, "The God and Father of our Lord Jesus Christ hath begotten us." (`1 Pet. 1:3`; `Eph. 3:9-11`; `Gal. 1:3,4`; `Rom. 16:25-27`.) How clear and harmonious are these words of our standards; and we could quote much more in perfect harmony.

Briefly stated, then, we find the Scriptures to teach that there is but one Eternal God and Father--who is "from everlasting to everlasting" (`Psa. 90:2`; `Rom. 16:26,27`)--and that the one who was the beginning of his creation, since called Jesus, though inferior to the Father, was superior to all other and subsequent creatures, in whose creation he was the active agent of Jehovah. When a redeemer was needed for mankind, in harmony with the Father's wish, but not of compulsion, the chief and first-created Son of God was, by divine power (the philosophy of which is beyond our full comprehension) transferred to a lower plane of existence --the human: he was born and grew to mature and perfect manhood. Hence his life principle was not derived from the human channel, and was not that which was forfeited by the sin of Adam.

He was a fully developed, perfect man, according to the Law, at the age of thirty years, when he immediately consecrated himself as a man to the Father's will, offering himself a living sacrifice on our behalf at baptism. The sacrifice was accepted, and he was filled with the holy Spirit of the Father. (`Matt. 3:16,17`.) The power of God came upon him there. (`Acts 10:38`.)

This power of God in him was that to which he continually referred. It was the same power that was afterward manifested through Peter, Paul and others, though in our Lord's case it was more marked, because he, being a perfect man, could receive the spirit without measure, whereas all imperfect members of his Church can have only a measure of the spirit.--`John 3:34`; `1 Cor. 12:7`.

When Jesus' sacrificial ministry was over, ending at the cross, he had finished his work-- his work as a man. When he arose he was no longer a human being, but a "new creature" perfected. Since his resurrection, Jesus has been a partaker of the divine nature, the same nature as the Father. This present highly exalted condition of our Lord was given him as a reward of obedience to the Father's will. (See `Phil. 2:8,9`.) This scripture implies that his present glory is greater than the glory he possessed before becoming a man: otherwise it would not have been an exaltation. Now, having the divine, immortal nature, he cannot die. And being thus highly exalted, all power in heaven and in earth is now given unto him (`Matt. 28:18`), so that he is able to save to the uttermost, to save completely--to awaken from death and restore to full perfection.

How straightforward and simple is the Scriptural statement compared with human traditions. For instance, in what a jumble of contradictions do they find themselves, who say that Jesus and the Father are one person. This would involve the idea that our Lord Jesus acted the hypocrite, and only pretended to address the Father in heaven, when he himself was the same Father on earth. Such must conclude, too, since we read that God tempteth not, neither is tempted of any, that the temptation of the devil (`Matt. 4`) was only a farce. So with the death of Jesus: The Father is and always has been immortal, and hence cannot die, and if Jesus was the Father, then he must have only pretended to die. Then all the statements of Jesus and the prophets and apostles relative to Jesus' death and resurrection are false, and they were false witnesses in testifying that God raised Jesus from the dead, if he did not really die.

If they admit that Jesus really died, they take the other horn of the dilemma; for, believing that their three Gods are one in person, when Jesus died they must all three have died. If they all died, who raised them to life? This, too, would conflict with the statement of Paul (`1 Thes. 1:10`) that the Father raised up Jesus from death; for if the Father and Son are the same being, then the Father was dead when the Son was dead.

Shall we thus contradict the Apostles and Prophets and Jesus himself, and ignore reason and common sense, in order to hold to a dogma handed down to us from the dark ages by a corrupt, apostate church? Nay; "To the law and the testimony; if they speak not according to this word, it is because there is no light in them." (`Isa. 8:20`.) We thus see that the Father and the Son are two separate and distinct persons, though one in mind, purpose, aim, etc., the Son having submitted fully to the Father's will and plan in all things.

THE HOLY SPIRIT.

We next inquire, What saith the Scriptures with regard to the holy Spirit? The nominal churches, Papal and Protestant, affirm that the holy Spirit is a distinct person, and they also say that these three persons are at the same time one person--"a great mystery." Yes, truly it is a mystery, such as is characteristic of Babylon's confusion. But to those who turn away from the traditions of men to the Word of God, all is clear and plain.

We suggest that whatever definition of the term "holy Spirit" will meet all known conditions, and harmonize all passages of Scripture bearing thereon, may be understood to be the true meaning of the term. We will first give what we conceive to be such a definition, and then examine the Scriptures bearing on the subject which might be supposed by some to conflict with the views we shall present.

We understand the Scriptures to teach, in the manner just suggested, that the holy Spirit is not a distinct person, but that it is the divine will, influence or power, exercised everywhere and for any purpose, at the divine pleasure. God exercises his spirit or energy in a variety

of ways, using various agencies, and accomplishing various results.

Whatever God does through agencies is as truly his work as though he were the direct actor, since all those agencies are of his creation; just as a contractor for a building is said to build a house, though he may never have lifted a tool toward it. He does it with his materials and through his agents. Thus, when we read that Jehovah God created the heavens and the earth (`Gen. 2:4`), we are not to suppose that he personally handled them. He used various agencies--"He spake, and it was done [He gave his orders, and they were promptly executed]; he commanded, and it stood fast." (`Psa. 33:6-9`.) It did not spring instantly to order; for we read that time was used in creation --six days, or periods of time.

We are told plainly that all things are of the Father--by his energy or spirit; yet that energy was exercised through his Son. The Son of God, afterward called Jesus, was used in the creation of the world. (`John 1:3`; `Heb. 1:8-12`.) And when we turn to Genesis, we find it stated that the power which created was God's Spirit--"The Spirit of God brooded over the face of the waters." (`Gen. 1:2`.) Hence the only reasonable inference is that it was the spirit, energy or will of Jehovah, active through his Son--or the plan of God, executed by the Son.

Another way in which God's Spirit was exercised was through the prophets. They "spoke as they were moved by the holy Spirit"--by the will or energy of Jehovah. (`2 Pet. 1:21`.) That is, God used them to express his mind, though his mind, his spirit, his thoughts, were not in them; for though they expressed it they could not understand his mind. (`1 Pet. 1:12`.) God's spirit acted upon, but not in them. In that servant age (`Heb. 3:5`; `Gal. 4:4-7`), the faithful servant carried the Lord's message as it was laid upon him; but the sons of God, during this Gospel age, are brought into fellowship with their Father and made acquainted with his plans. Thus they are not merely acted upon mechanically by God's spirit or energy, but they partake of, or imbibe, his mind or spirit through his revelation of his plans to them, which they can receive in proportion as they submit their own wills and plans to his. And having his mind, they become co-workers together with him in carrying out his plans. "The servant," though faithful, "knoweth not what his Lord doeth," but the confidential son is made acquainted with the plans and partakes of the Father's spirit and interest in his work.

The masculine pronoun he is often and properly applied to the holy Spirit, because God, whose spirit it is, is represented as masculine, indicative of strength. It is called the holy Spirit, because God is holy, and because there are other spirits (powers, influences), somewhat similar in operation, which are evil. God is true and righteous, hence the spirit of God is called the "Spirit of truth." It is thus contrasted with the "spirit of error," and the influence which error exerts. (`1 John 4:6`.) Satan is recognized as the chief or prince of evil, during the present time, and his influence or spirit is exercised in his servants, in much the same way that the spirit of God works in his children. This is "the spirit which now worketh in the children of disobedience."--`Eph. 2:2`.

The number seven is often used to represent perfection or completeness, and so we read of the seven spirits of God. (`Rev. 1:4`; `3:1`.) And in like manner we read of seven wicked spirits. (`Matt. 12:45`.) The spirit or influence of evil proceedeth from the "father of lies;" and the spirit or influence of truth proceedeth from the heavenly Father.--`John 15:26`.

Man is to some extent independent of either of these influences. He has a mind or spirit of his own (`1 Cor. 2:11`), but he is so constituted as to be subject to influence from without, either good or evil. In the present time God permits evil to triumph to some extent, for the testing and development of the "body of Christ," and also for the discipline of mankind in general. Now, the spirit of evil often transforms itself into an angel of light (truth), and what wonder if he puts forward the children of disobedience, in whom the spirit of error works, and palms them off as saints? (`2 Cor. 11:14,15`.) What wonder if, under the guise of greater honor to our Lord, he succeeds in deceiving many into unscriptural doctrines, thus beclouding the

mind and covering many glorious truths? During this age, when justified believers fully surrender their human minds to God to be moulded and fashioned after the divine mind, under the guidance and influence of the Spirit of truth, they are brought to the divine standpoint of purpose, will and aim, and thus to this extent of mental conformity they become partakers of the divine nature, which nature they will receive in its fulness when they have obediently followed the Spirit's guidance, even unto death.

Thus the consecrated are transformed (made new creatures) by the renewing of their minds by the holy Spirit of God. Thus we are changed from glory to glory, as by the Spirit of the Lord. (`Rom. 12:2`; `2 Cor. 3:18`.) This is termed the begetting of the spirit: that is, it is the beginning of the divine life. Such are therefore reckoned as sons of God on the divine plane. In surrendering the mind, the whole being is surrendered, since the mind or will is the controlling power.

Those who resign themselves to God are "led of God," "taught of God," and can "serve the Lord in newness of spirit." They will have a "spirit of meekness," and the God of our Lord Jesus Christ, the Father of glory, can give unto them the "spirit of wisdom and revelation" in the knowledge of him, the eyes of their understanding being enlightened; that they may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints.--`Eph. 1:17,18`.

By contrast, too, we can see that as Satan is the adversary of God and his saints, and his plans to usward, his spirit, mind, energy, influence, would be exercised to oppose the Church. He does not oppose openly, but under guise of the Spirit of God. As the "spirit of fear" he attacks many, and if they follow him, they never make progress, but become unfruitful in the knowledge and love of God. The spirit of fear says, It is a great mistake to think that Christ died for all, and it is presumption to believe that all will eventually be released from bondage to death. The same spirit of fear says, Your own sins are not forgiven; you are still a miserable sinner. Thus does the spirit of "error," "fear" and "bondage" give the lie to the statements of the Spirit of truth, which says that Christ gave his life a ransom for all, to be testified in due time (`2 Tim. 2:6`); that all that are in their graves shall hear the voice of the Son of man and come forth (`John 5:28`); and that there is now no condemnation to them that are in Christ Jesus, who walk not after the flesh but after the Spirit.--`Rom. 8:1`.

As the spirit or mind of God leads to peace, joy and faith in his promises, the spirit of error leads to faith in unpromised things, joy in earthly pleasures, and peace in slumber. As we read (`Rom. 11:8`), it is a "spirit of slumber," and alas! how many have been deluded into this condition. Because the influence of the spirit of error is exerted in this subtle way, it is called a "seducing spirit; and the Apostle assures us that "The spirit [of truth] speaketh expressly, that in the latter times some shall depart from the [true] faith, giving heed to seducing spirits." (`1 Tim. 4:1`.) To what extent Satan has succeeded in seducing God's children, and supplanting truth with error, all must judge by noting the testimonies of the Word of truth.

The spirit of the world is another name for the "seducing spirit," the world being largely under the control of the spirit of the prince of this world. His spirit or influence works in and largely controls the children of this world. And the spirit or influence of the world is one of the mighty levers wherewith the prince of this world opposes the spirit of truth.

Alas! how great an influence, and how strong, is exercised by these evil spirits or influences-- the spirit of Satan, the spirit of the world under his control, the "spirit of Antichrist" (`John 4:3`), the spirit of bondage, of fear, of pride, of error and of sin. Hence the injunction that we test, try and prove the spirits, not by their claims and outward appearances merely, but by the Word of God. "Beloved, believe not every spirit, but try the spirits, whether they be of God"--and know "the spirit of truth" from "the spirit of error."--`1 John 4:1,6`.

Those having the mind or spirit of God are said to be heavenly or spiritually minded. The spiritually minded are so transformed, so entirely different from what they were in their former

earthly minded condition, that they are called "new creatures." However, the new mental creation or transformed mind is still identified with the human body--the body of its humiliation. But when the earthly house is dissolved, sacrificed, dead with Christ, we shall have a building of God--a new house--a glorious body, in harmony with, and fit for, the indwelling of the new mind. (`2 Cor. 5:1`.) As in Jesus' case, so in ours, the new body will be received in the resurrection--not by all, but by those now mentally or spiritually begotten of the spirit of truth. The resurrection is the birth of this new creation. Jesus was the first thus born. (`Rev. 1:5`. --Diaglott.) Thus we reach the perfect spiritual condition, and become spiritual beings, fully changed into the glorious likeness of our Lord (`Rom. 6:5`), who is now "the express image of the Father's person." (`Heb. 1:3`.) Such things as pertain to the heavenly condition, and can be seen only by the eye of faith through God's Word, are called spiritual things.

Now we are prepared to understand Paul's teaching in `1 Cor. 2:9-16`: "Eye hath not seen, nor ear heard, neither have entered into the heart of man (the natural man), the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God." That is, having the mind or spirit of God, that new mind prompts us to search into the deep things of God, to study that we may know and do his will as obedient sons. Having the mind or spirit of our Father, we will take heed to his Word and plans, that we may work in harmony with him. "For what man knoweth the things [mind, will, plans] of a man, save the spirit [mind] of man which is in him? Even so, the things of God knoweth no man, but the spirit of God."--`1 Cor. 2:11`.

"Now we have received the spirit [or mind] of God, that we might know the things that are freely given to us of God." But "the natural man receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned." They are understood only by those who have the spirit or mind of God, the spirit of his plan, and the spirit of the truth. These are more and more filled with the spirit of the truth and the spirit of obedience to it, not by comparing spiritual things with natural things, as the natural man does, but by "comparing spiritual things with spiritual." (`1 Cor. 2:13`.) "He that is spiritual judgeth all things [he is able to understand and properly estimate both human and spiritual things], yet he himself is judged of no man." No natural man can understand or rightly judge of the motives which prompt the spiritually minded "new creature" to willingly sacrifice things valuable to the natural man. Hence we are counted as fools by the worldly minded (`1 Cor. 4:10`), by those who have "the spirit of the world."

This mind or spirit of Christ is the same as the spirit of God, for Christ sacrificed his own spirit (will), and was filled with the spirit of God--"For even Christ pleased not himself." --`Rom. 15:3`.

Jesus said, "The words that I speak unto you, they are spirit and they are life." That is, they express the mind or spirit of God, in giving heed to which is life. It is for this cause that Jesus said, "Search the Scriptures." We are not merely to read them as a duty, but to search them diligently as a privilege, to the intent that we may know the spirit or mind of God. If we would be filled with the spirit of God we must drink deeply of the fountain of truth--his Word. Our earthen vessels are very imperfect and leaky, and it is easy to let the spiritual things slip (`Heb. 2:1`), in which case the spirit of the world, which is all around us, quickly rushes in to fill the vacuum. Therefore it behooves us to live very close to the fountain of truth, the Word of God, lest the spirit of God be quenched, and we be filled with the spirit of the world. But if constantly filled from the fountain of truth, we will not receive the spirit of the world, but the spirit which is of God. And it is thus that we may know the things which God has in reservation for us--even the deep things of God. Thus we see that what the natural man could not know, we, receiving the mind, influence, or spirit of God, may know. (`1 Cor. 2:12`.) Therefore, "Let the same mind be in you which was also in Christ Jesus," for "if any man have not the

spirit of Christ he is none of his."--`Rom. 8:9`.

The holy spirit or mind should not be confounded with the fruits of the spirit or the gifts of the spirit, though its possession always yields the peaceable fruits of patience, meekness, love, etc. In the beginning of this age its possession was often accompanied, not only by fruit, but also by miraculous gifts of teaching, tongues, miracles, etc. (`1 Cor. 12`); but these, as well as their necessity, have largely passed away, as the Apostle foretold they would, the gift of teaching still remaining because still needful to "the body."

Believing that the foregoing is a consistent and correct statement of the Bible teaching on this subject, which the Scriptures quoted, we think, prove, we proceed to examine the texts generally supposed to conflict with this understanding. It should be borne in mind, however, that the translators of the Scriptures from Greek into English were Trinitarians, and naturally translated as much in harmony with their belief as they could.

OBJECTIONS CONSIDERED.

(a) "Quench not the spirit." (`1 Thes. 5:19`.) To quench signifies to extinguish, as to extinguish a fire or light. The Greek word from which it is translated occurs eight times in the New Testament, and in every other text it refers to quenching fire or light. Carry this thought with you and observe that by reason of having God's holy mind or spirit we are called "the light of the world" (`Matt. 5:14`); but if we should be seduced into worldliness by the spirit of the world, our light would be quenched, or extinguished. "If the light that is in thee become darkness [be extinguished], how great is that darkness!"--`Matt. 6:23`.

(b) "Grieve not the holy spirit of God, whereby ye are sealed unto the day of redemption." (`Eph. 4:30`.) To seal is to mark or designate. The children of this world may be distinguished by certain marks, and so may the children of God, the new creatures in Christ. The mark of the one class is the spirit (mind, disposition, will) of the world; in the other class the seal or mark is the spirit (mind, disposition, will) of God. From the moment of true consecration to God, the evidence, marks or sealing may be seen in words, thoughts and actions. These marks grow more and more distinct daily, if we keep growing in grace, knowledge and love. In other words, the spirit (mind) of God becomes our mind or spirit in proportion as we give up our own human will or spirit, and submit in all things to the will or spirit of God. Thus we are to let or permit the same mind to be in us that was also in Christ Jesus our Lord --a mind to do only the Father's will. Hence, our new mind or spirit is holy or God-directed.

In this text the Apostle urges that we do nothing which will be a violation of our covenant, and thus a grief to the holy spirit or mind of God in us, or in other words, which would wound our conscience as new creatures in Christ. "Grieve not the holy Spirit [mind] of God [in you], whereby ye are sealed."

(c) The spirit of truth--"shall not speak of himself; but whatsoever he shall hear, he shall speak, and he will show you things to come." (`John 16:13`.) The disciples, as Jews and natural men, had been looking at things from an earthly standpoint, expecting a human deliverance and a human kingdom. Jesus had talked of the kingdom, but not until now had he explained that he must die, and must leave them to go into a far country to receive the kingdom and to return. (`Luke 19:12`.) Comforting them, he assures them of another who would lead them and teach them--a Comforter that the Father would send in his name, or as his representative for the time. They must not get the idea that the coming comforter is to be another Messiah, or a different teacher; hence he says, "He shall not speak of himself;" that is, he shall not teach independently and out of harmony with my teaching, "but whatsoever he shall hear, that shall he speak." That is, the same things which I have taught, which you have been hearing, he will elaborate and teach more fully--"He shall glorify me, for he shall receive of mine and shall show it unto you." "All things that the Father hath are mine [his plans and my plans are all one]; therefore said I that he shall take of mine, and shall show it unto you." The new teacher will not turn your minds from me to himself; but all the

teachings of the coming Comforter will be in harmony with my teachings, and to show you more fully that I am the Messiah. Neither need you doubt the truth of the Comforter's teachings, for it is the Spirit of Truth, and proceeds from the Father. (`John 15:26`.) This Spirit of Truth will be my messenger to communicate to you my doctrines, and will show you things to come.

Even so it has been: the Spirit of Truth has been showing to the Church during this age more and more of the coming glory and glorious work of Christ and the depth of the riches of God's plans to be fulfilled in him. Thus Christ has been glorified in the Church.

Jehovah is the author of truth, and all the truth which has reached and guided the Church during this age has therefore proceeded from him, from whom cometh every good and perfect gift. He has sent it through channels long since prepared --through the prophetic and typical teachings of the past, opened up to us through the inspired words of Jesus and the apostles. Thus has God's spirit, the spirit of the truth, led us day by day and shown us "things to come."

(d) "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you." (`John 14:26`.) "Ghost" is but another and bad translation of pneuma, generally rendered "spirit."

The fact that the Father sends the holy Spirit shows that it is under his authority and control, just as your powers are under your control. (See `1 Cor. 14:31`.) Only those who have followed in the footsteps of Jesus, sacrificing the human will and receiving the mind or spirit of God, can understand the import of these words of Jesus. To the natural man, an explanation of this text is impossible; but he who has the mind of Christ realizes that it is a comfort indeed. No matter how painful the crucifying of the flesh may be, we have learned to view it all from God's standpoint, and to esteem present affliction as light, compared with the glory that shall be revealed in us. Thus the holy spirit shall be in you; your spirit or will having been transformed, made new, is now holy. Produced by the truth, it is the spirit of the truth and may be lost only through your receiving a spirit of error, a spirit of slumber, or the "spirit of the world," any of which, if received, will quench and drive out the holy spirit of truth from the heart.

The mind of Christ, or the new spirit, leads us to search the Scriptures, God's storehouse of truth. Thus the spirit of truth works in us. It also enables us to comprehend God's Word; for the more we can get to see from God's standpoint the more reasonable to us does his Word become, that we through patience and comfort of the Scriptures might have hope, while enduring present afflictions.--`Rom. 8:26`; `15:4`.

(e) "And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance." (`Acts 2:4`.) In this case, not only were the disciples filled with the Spirit or mind of God, which was God working in them, but God by his Spirit also acted upon them, conferring special "gifts," for a special purpose.

It must seem absurd to every one to talk about a person being in several hundred persons, but many feel compelled to say so, because of their unscriptural theory. In thinking of it, every intelligent person has to think of the power or influence of God in those men, no matter how stoutly they say that it is a person who is diffused into a number of persons. We cannot too carefully discriminate between the Spirit of God and these miraculous "gifts" by which those acceptable to God were at first marked out. These "gifts" were for the establishment of the Church, and were different in different members; but they were not to be compared with "the fruits of the Spirit"--joy, peace, faith, patience, love, etc. To have the latter proved adoption, but not so the gifts, for though a man had gifts of tongues and of miracles, he might be but a sounding brass and a tinkling cymbal. The holy Spirit has abode in the members of the Church throughout the Gospel age, as was promised, though many of the "gifts," being no longer needful, have passed away, as the Apostle predicted.--`1 Cor. 13:8-11`.

(f) "But Peter said, Ananias, why hath Satan filled thine heart, to lie to the Holy Spirit

and to keep back part of the price of the land?" (`Acts 5:3`.) Satan had filled Ananias' heart with his spirit of covetousness. God had filled Peter with his spirit, and one of the gifts of God's spirit, conferred upon Peter, was the gift of "discerning of spirits." (`1 Cor. 12:10`.) In `verse 3`, the lying is said to be unto the Holy Ghost (spirit or mind of God), and in `verse 5`, it is said to be unto God. The idea is the same, and thus we have the term Holy Ghost or Holy Spirit defined to be the mind of God, whether in the Father or in his representatives and agents--as in this instance in Peter.

(g) "Then Peter said unto her [Sapphira], How is it ye have agreed together to tempt the Spirit of the Lord?" (`Acts 5:9`.) As with Ananias, so with his wife, their lying was reckoned to be not to Peter and the Church as men, but to God, whose agent and representative, through the Spirit, Peter was.

(h) "But whosoever speaketh against the holy Spirit, it shall not be forgiven him, neither in this world, neither in the world to come." (`Matt. 12:32`.) Read the context: Jesus had just exercised the power of God by casting out a devil. The Pharisees saw the miracle and could not deny it; but, to turn aside its force, they said it was performed by the power of the devil and not by God's power. But in answer, Jesus claims that he cast out devils by the Spirit [influence or power] of God. Then he upbraids them for being so malicious--a generation of vipers, so set on the traditions of their church that their eyes were blinded against the simplest kind of reasoning. It was so plainly evident that the power which opposed and cast out evil must be good, that they were inexcusable in ascribing it to Satan. They might and would be freely forgiven for supposing him, as a man, an impostor, and hence for blaspheming him; but they were wholly inexcusable for that gross prejudice which would ascribe such a good deed to the power of Satan. This, their sin, would not be among those forgiven. It must be punished; it will neither be forgiven in this present life, nor in the next, the Millennial age; it indicates more than Adamic depravity, and must have stripes.

(i) "The spirit said unto Philip, Go near, and join thyself to this chariot." (`Acts 8:29`.) We fail to see in this anything demanding another God. We think the influence or spirit of God could indicate this to Philip in a variety of ways. In what way he was influenced is not stated and is immaterial to us.

(j) "The Spirit said and unto him, Behold, three men seek thee." (`Acts 10:19`.) We would make the same criticism of this as of the former objection. It is immaterial how the power or spirit of God addressed to Peter this information. Possibly it came as an inspired thought into his mind, or possibly he was guided by three men's voices and the three visions, and accepted these as evidences of the mind or will of God as to his going.

(k) "The Holy Ghost said, separate me Barnabas and Saul, for the work whereunto I have called them." (`Acts 13:2`.) We are not told in what manner the holy Spirit said or indicated the setting apart specially of these two. It is very probable, however, that they were "called" and "set apart" by the holy Spirit in much the same manner that all true ministers of God are now called and set apart. All the fully consecrated--begotten--children of God are called to preach, each according to his ability. The Spirit says to us all, "Why stand ye idle?...go ye also into the vineyard." But, where special ability and opportunity to teach or expound God's Word is possessed by any of the consecrated, that special ability and opportunity should be recognized as a special call to the more public work of the ministry-- the talents possessed emphasizing the general call of the holy Spirit.

In speaking of his call to the ministry (`Gal. 1:1`), Paul mentions his authority of the Father and Son, but ignores the holy Spirit entirely; which would be inexcusable if the holy Spirit were a person, and, in fact, the person actually appointing him. But it is entirely consistent when we regard the holy Spirit as the holy influence from the Father or the Son, or from both conjointly, as their purposes are one. `Gal. 1:1` reads, "Paul, an apostle, not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead."

(l) "For it seemed good to the Holy Ghost and to us," etc. (`Acts 15:28`.) The decisions reached in the matter under consideration

seemed to be the judgment of the Church, and in harmony with God's will and plan.

James, the chief speaker at the council, gives the clue to how God's will or mind was then ascertained; and we find it the same method which we use to-day. He argues from Peter's statement of God's leadings in the matter of Cornelius, and from an unfulfilled prophecy which he quotes. The conclusion drawn from these, he and all the Church accepted as the holy Spirit's teaching. Examine `Acts 15:13-18`.

(m) "And were forbidden of the Holy Ghost to preach the Word in Asia." (`Acts 16:6`.) Like the others, this text in no way indicates that the holy Spirit is a person. As to how God's power or influence was exercised to direct their course away from Asia we know not, but possibly by unfavorable circumstances, or by a vision. No matter how, the lesson is that God was guiding the apostles. An illustration of one of the Spirit's ways of leading them is given in the context, `verse 9`. "A vision appeared to Paul in the night. There stood a man of Macedonia, and prayed him, saying, 'Come over into Macedonia, and help us;' and after he had seen the vision, immediately they endeavored to go into Macedonia, assuredly gathering that the Lord had called them for to preach the gospel unto them." All these various dealings teach us that the methods by which God taught and led in those days were not very different from those he now uses.

(n) "Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me." (`Acts 20:23`.) Nothing here indicates personality. As an illustration of the agencies by which the holy power of God informed Paul of the bonds awaiting him at Jerusalem, see `Acts 21:10-14`.

(o) "The flock over which the Holy Ghost hath made you overseers, to feed the Church of God." (`Acts 20:28`.) Paul, addressing the Church, not the world, says, "The manifestation of the Spirit is given to every man [in Christ] to profit withal"--"GOD hath set some in the Church, first apostles, secondarily prophets, thirdly teachers," etc.--"and there are diversities of operations, but it is the same GOD which worketh all in all." (`1 Cor. 12:6,7,28`.) This explains how God through his holy Spirit sets men apart to various offices which he deems needful to the Church. It contradicts the thought of the holy Spirit being another person, and shows that God did the work by his Spirit. These elders of the Church had consecrated themselves to the Lord's service, and were chosen because of special fitness and talents, by their brethren (in whom also was the holy Spirit, the will of God), to be overseers of the flock. And though called to office through human instrumentality, they accepted the service as of God's direction and appointment.

(p) "God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God." "Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth." (`1 Cor. 2:10,13`. Read the context.) This, as we have already shown, proves that the holy Spirit or mind of God in us, as his children, enables us to comprehend his plan, etc., even the deep things of God, by coming into full harmony with him through his Word. We have also noticed the context (`verse 12`), where Paul, in explaining the subject, tries to make it plain by comparing "the Spirit which is of [from] God," in us, with "the spirit of the world," which influences "the natural man." It is clear that the spirit of the world is not a person, but a worldly mind. The spirit or mind of God in his children is no more a person than is the spirit of the world with which it is here contrasted.

(q) "But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, for they are spiritually discerned." (`Verse 14`.) This is a forcible statement of what we have already seen. A man who is filled with the worldly spirit is unprepared to see the "deep" and glorious things of God--the things which God hath prepared for them that love him. This is a close test if applied. Have you the Spirit of God? Have you been taught by it (through the Word) any "deep things" which the natural, worldly man cannot appreciate?

Alas! how often have we felt the force of this distinction between natural and spiritual

as we have talked with some of the professed teachers of to-day, many of whom are blind leaders of the blind, when they confessed and sometimes boasted of their ignorance of "the things which God hath prepared for them that love him." Thereby they proclaim that they have not the mind of God, do not know his plans, and cannot have much of his Spirit, the Spirit of the Truth, when they have not much of the truth from which that Spirit flows. The test here given of our possession of the Spirit is our ability to discern and appreciate the deep things of God which are hidden from the worldly --"God hath revealed them unto us by his Spirit."

INEXPRESSIBLE GROANINGS.

(r) "The Spirit itself maketh intercession for us with groanings which cannot be uttered, and he that searcheth the hearts knoweth the mind of the Spirit."--`Rom. 8:26,27`.

How much this expression of our Father's loving care has been misunderstood by his children! Who that has been taught that the holy Spirit is a person, and, as the catechisms state it, "equal in power" with the Father, has wondered why it could not utter groanings. Many a Christian brother has endeavored to make up for this supposed weakness or inability of the holy Spirit to express itself, by redoubling his own groanings. But it would be equally strange if it be understood to mean that the holy Spirit, as the influence or power of the Almighty Jehovah, is unable to express itself. We know that in past ages this influence found abundant expression by words and deeds of the prophets. We know that in this age all the apostles attest its power over them. What can it mean, then--"The Spirit itself maketh intercession for us with groanings which cannot be uttered?" The mistake is in supposing that it is God's Spirit which supplicates. It is the spirit of the saints which supplicates and often cannot express itself.

Let us look at the text with its connections, and the ground for our conclusion will be evident. Paul had just been speaking of sin-burdened humanity groaning in its fetters. He assures us that it shall be given liberty from this bondage when the Church is selected from the world, and when as sons of God the great Deliverer whom Jehovah raises up to bless all the families of the earth is manifested in power. (`Verses 19-21`.) He then passes from the groanings of the world to the present condition of the Church, in which we groan: "Ourselves also, which have the first fruits of the Spirit, even we groan within ourselves, waiting for the adoption." --`Verse 23`.

Our renewed, transformed mind or spirit, once worldly, is now holy and spiritual, but our bodies are still human, and have the Adamic imperfections. Hence we, as new creatures, are burdened by the flesh, and groan for the promised deliverance into Christ's likeness. Paul explains how we may, by faith, reckon the earthly body dead, and think of ourselves as new creatures perfected, and thus realize ourselves saved now--"Saved by hope." (`Verse 24`.) Then, having seen how we may view ourselves, he tells us how the matter is viewed from God's standpoint--God reckons us "new" and "holy" --"spiritual" beings--and he recognizes as ours only those deeds of the flesh to which our minds consent. God knows when your holy spirit (new mind) is willing and your flesh weak.

As the receiving of the new mind brought us into a new relationship to God, and into new hopes, so "likewise the spirit [our new holy mind] also helpeth [maketh up for] our [bodily] infirmities. For we know not [even] what we should pray for as we ought [much less are we always able to do as we would like]; but the spirit itself [our holy mind] maketh intercession [for us--omitted in old MSS.] with groanings which cannot be uttered. And he that searcheth the hearts [God] knoweth what is the mind [Greek, phronema--inclination] of the [our] spirit; because he [it] maketh intercession for the saints according to the will of God." It is God's will that the heart-desires of his children be accepted, in both prayer and service, notwithstanding the imperfections of their vessels.

O, how comforting is this thought! How often you have experienced it. You were perhaps overtaken in a fault, entrapped by some weakness of the human nature, and, almost disheartened,

you went to your Father in prayer. You had no words for utterance, but you groaned in spirit to God--"being burdened." God heard you and blessed you, answering your unuttered prayer and giving strength. Paul's conclusion is ours: we have every cause for rejoicing. What shall we say then? God is for us, evidently, and disposed to accept our heart-intentions rather than our imperfect prayers and deeds. "If God be for us, who can be against us?"--`Verse 31`.

(s) "The Spirit itself beareth witness with our spirit that we are the children of God."-- `Rom. 8:16`.

Nothing in this text teaches that the holy Spirit is a person, but the contrary: it indicates that as each man has a spirit or mind, so God has a spirit. Read this text in the light of `1 Cor. 2:11,12`, and it will be seen that it does not teach of a personal holy Spirit.

THE WITNESS OF THE SPIRIT.

On few subjects have Christians in general felt more disturbed than on this. Not knowing what the witness of the spirit is, they know not surely whether they have it or not. And some, more full of assurance than of knowledge, claim that they have it, and refer to their own changeable feelings as evidence. The Calvinist, repudiating the idea of positive knowledge of sonship, sings,

"'Tis a point I long to know--

Oft it causes anxious thought:

Do I love the Lord or no?

Am I his, or am I not?"

This comes from a misapprehension of the doctrine of Election. Other Christians, equally misunderstanding the subject, claim that when they feel good these feelings are the witness of sonship. Because the Scriptures say, "Thou wilt keep him in perfect peace whose mind is stayed on thee," they judge of their sonship solely by their peace, and often by their prosperity. They lose sight of the words of Jesus --"In the world ye shall have tribulation, but in me ye shall have peace."

When things move smoothly they feel good, and consider this the witness of the Spirit. But when they look at the heathen and at the worldly, and see that many of them apparently have peace of mind too, their supposed witness proves insufficient. Then the dark hour comes, and they say, How easy a matter to be deceived, and they sing--

"Where is the peace I once enjoyed,

When first I found the Lord?"

They are in torment lest they have grieved the Spirit--for "fear hath torment." This is all because of the unscriptural view taken of the Spirit and its dealings and witnessings. Let us take the Bible view of the witness of the Spirit (mind) of God with our spirit (mind), and the song of God's children shall be--

"How firm a foundation, ye saints of the Lord,

Is laid for your faith in his excellent Word."

As we would know of a man's mind or spirit by his words and dealings, so we are to know of God's mind or spirit by his words and dealings. God's Word is, that whosoever cometh unto him by Jesus (consecrates himself) is accepted. (`Heb. 7:25`.) Then, the first question to ask yourself is, Did I ever, during the acceptable time, fully consecrate myself--my life, time, talents, influence, my all--to God? If you can candidly answer before God--Yes, I gave myself wholly to him, then be assured, on the authority, not of your feelings, but of God's Word, which, unlike your feelings, is unchangeable, that you then and there instantly became a child of God--a probationary member of the true Church, a branch of the true vine. (`John 15:1`.) This is a witness that you have joined the true Church, which is Christ's body: it is a witness given to your mind or spirit, by the testimony of God's spirit through his Word.

Whether or not you are abiding in him now, depends on whether you have grown as a branch, and are bearing fruit: "Every branch in me that beareth not fruit he taketh away, and every branch that beareth fruit, he purgeth [pruneth] it, that it may bring forth more fruit." Here is stated the rule in our Father's family --chastisements, pruning, taking away of dross, and a development of fruit-bearing qualities. If you lack these indications of parental care and personal growth in grace you lack one evidence or witness that you are a child. "Whom

the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth. If ye be without chastisement, then are ye bastards and not sons." (`Heb. 12:8`.) Afflictions and troubles come upon the world as well as upon the Lord's saints, but they are not marks of sonship except to those fully consecrated to his service. Nor is the pruning and chastising in the divine family always the same. As with earthly children, so with God's children: to some, a look of disapproval, to others, a word of rebuke, is an all-sufficient reproof, while others must be scourged repeatedly. An earthly parent rejoices most in the child so obedient and submissive that a look or word is sufficient to prune off evil; and so does our Father in heaven. Such are those who judge themselves, and who therefore need less of the chastising of the Lord. (`1 Cor. 11:31`.) To be of this class requires a full consecration; and these are the overcomers deemed worthy of being joint-heirs with Jesus Christ their Lord, whose footsteps they thus follow. To this obedient, watchful class the Lord says, "I will guide thee with mine eye." Those who can be guided only by the scourge are not the overcoming class, destined to be the Lord's bride.

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