germ-cell, so likewise does individual life and character commence in the like chaotic conditions, and is advanced therefrom by degrees as regular and orderly as are the preceding unfoldments of material forms. Therefore it is not to be expected that the Infinite Presence could, or would, produce spiritual life and character in any manner different from His own divine methods of creations and formations, which ever consist in the impartation of Himself to existence, according to the condition of receptivity, to be found or created therein. To material nature below the conscious and intelligent, brooding over it. To the conscious and intelligent, breathing into its nostrils the breath of lives-creating conditions of higher receptivity, which, ultimately, lift the individuality into a higher degree, discreted from that in which it was found on its upward way. Thus, while, in the chain of existence, form and individuality come from, and through the finite, the spirit of life and thought and feeling and affection come from the INFINITE FOUNTAIN. Tracing the highest individualities downward, we reach the material and finite in the lowest stages; tracing the potential, the LIVING, the CONSCIOUS, the VOLUNTARY and AFFECTIONAL, upward, we find the INFINITE, the ABSOLUTE, and the ETERNAL, as the only limit by which we can be bounded, and rest satisfied with our attainments.

CHAPTER XII.

THE FOURTH EPOCH CONTINUED

THE SEVERAL PERIODS

THEREIN.

THE history of the times embraced between the introduction of the Mosaic age, and Jesus, is divided into several distinct periods; each of which must be studied, to ascertain the progress made in the unfoldment of spiritual life and character.

The first period embraces the giving of the law; the establishing of a religious service, consisting of offerings, in the form of sacrifices made upon an altar, with a view of placating Jehovah, when He had become offended by reason of the sins of the people; or with a view of securing His favor in certain undertakings, where it was felt that His aid would be needed; or to signify their gratitude for favors shown; such as thank offerings, peace offerings and the like. But of whatever character the offering, they all were designed to have a favorable influence upon the divine will and purpose respecting Israel, both as individuals and as a people. Thus, while their religious service had the desired effect to awaken in the individual a recognition of the existence and presence of a supreme power, which ruled and governed among the nations, and which imposed upon them duties and obligations to be performed and observed to secure a favorable ad

ministration of his power; and while it gave birth to a sense of sacredness, coupled with reverence and awe, and thus began to lead the way in the direction of a holy and just estimation of man in his relations to his maker, and of his duties and obligations to Him, it did not reach to the root of the evil in the soul, by tending to uproot, and overthrow the selfish, the sensual and lustful therein; on the contrary, the service was offered and performed from selfish considerations; that is, consideration of advantage to the party performing it, to secure blessings or to escape curses. The end of the service as performed was to secure self-advantage in some form, and hence, the spirit of service was self.

Questions of morality, of virtue, of righteousness, were all to be settled by an appeal to the law. Everything not prohibited by the law and the testimony was lawful and right. Man became a sinner by doing something prohibited, or by omitting to do something required or enjoined upon him. Spiritual sins, and a spiritual conscience were unknown. Everything was determined by a thus saith the Lord, or a thus saith the law, as found in the statutes, or ordinances, and testimonies; or as spoken by the mouth of a recognized prophet of the Lord.

During this period, the people, as individuals, had no communication with God except through external agencies, or by means of intervention. Some one acted for them or on their behalf. It might be an angel,— it might be a prophet—it might be a priest—but they were not instructed that God could be approached in any other manner than through some of these appointed agencies. Therefore, all offerings to Jehovah were

delivered to a priest at the door of the tabernacle of the congregation. Thus, it will be perceived, that as between the people and Jehovah, there was really no spiritual communion or communication, for the reason that there was no real spiritual perception or comprehension on their part, by means of which spiritual communion could be had and recognized. Therefore, it could not be expected that Israel, as a people, would exhibit any manifestation of spiritual life or character.

All communications purporting to come from Jehovah, came by external means. It is very apparent from the descriptions given, that none came directly, or without intervention. Although it is said that God appeared to the patriarchs, and to Moses, enough is given to show that the appearance was by means of angels, or messengers of some sort. It is certain that no one, not even Moses, had attained to such a spiritual condition as to be able to come into immediate communication with Deity. Hence it is often stated, the angel of the Lord appeared, or, the angel of the Lord spake; that God sent his angel, etc. Thus, in the days of Abraham, it is said, the Lord appeared unto him in this manner. Abraham was sitting in his tent door in the heat of the day, when he saw three men standing near by. That he ran to them, and said, bowing himself to the ground, "My Lord, pass not by thy servant. Let some water be brought, and wash your feet, and rest under the tree, while I fetch a morsel of bread and comfort your hearts." To which they assented, and Abraham hastened to have bread and meat prepared, which, with butter and milk, he placed before them, and they did eat of it, etc. Then a conver

sation followed respecting Sarah, promising that she should become the mother of his seed, which were to be blessed according to the terms of the covenant. Although the narrative speaks of this as being the presence and work of the Lord, it is manifest it was by intervention, and by outward manifestation, which constitutes an appearance, and not an immediate communication from the Infinite Presence.

According to the record, Moses had had frequent interviews with the Lord, yet he had not seen Him in his divine personality; and he became exceeding anxious to see him face to face, as one man seeth another. Therefore Moses requested that he might know Jehovah otherwise than by name. But he was told that he might see His goodness, and somewhat of the divine glory; yet he could not see the Divine face, and live. The reason why such a revelation of the Infinite One to man is impossible, is because of the immense distance of conditions there is between the mere human and the Divine. Before the REAL PRESENCE can be perceived, otherwise than by manifestation, the human condition must cease through divine regeneration. It is only by coming interiorly into the state of sonship, so that the Infinite and Absolute dwells consciously in the soul, and it becomes filled with all the fulness of God, that God can be seen as He is. Hence, said John, No man hath seen God at any time. Also said Jesus, No man knoweth who the Father is, save the Son, and he to whom the Son will make the revelation. He who really knows the Son knows the Father also; because, in condition, they are one, and he who can perceive the one, can, therefore, perceive the other.