CHAPTER XVIII.

CHANGE OF MEANS.

THE spiritual history of the race hitherto represents man as being under the dominion of his carnal or sensual nature. The fall of man consisted in his descent from the plane of natural morality, to that of sensual gratification, by which he became impure and lustful in his desires and practices. Selfish advantage, self-gain and self-gratification are ever present in his thoughts as ends to be attained, and whatever commands his efforts must promise to aid in the attainment of these ends. This ruling spirit in the human soul is denominated the carnal heart, and is that in man which brings him in condition, desire and action into antagonism with the Divine Being and his govThis antagonism separates between man and his maker, and brings him into such relations to the operations of divine law both in the natural and the spiritual of the universe that their true operation tends rather to curse than to bless him.

ernment.

Such being the condition of man in his fallen estate, the problem which the Bible proposes to solve is, how shall man be redeemed from his fallen condition, and be made in condition, aspiration and action at one with God and His government. The answer is easy, as to what must be accomplished to bring this about. The false condition in man must be destroyed, it

must cease to have dominion over him, and the true or divine condition must be substituted in its place, thus causing him to come into harmony or oneness with God; thus making him a loyal subject of the divine government, and by so being and becoming, the divine administration works to bless rather than to curse him, and this constitutes his salvation. But by what means is this to be brought about? Whatever means may be adopted they will constitute the way of redemption.

The Bible, commencing with man, when all the thoughts and imaginations of his heart were only evil continually, starts him on his upward way, by implanting in him a simple faith in the being and protecting presence of a Supreme power, which faith is sufficiently strong to command his obedience, to the extent of causing him to do what he supposed that power required of him. This faith and obedience constituted his righteousness. It did not of itself destroy his carnal condition; it did not substitute in the place thereof, the divine condition; and, therefore, it did not produce oneness of character between him and his Maker-but it was the beginning of the way of redemption, and he had only to continue his journey in that direction, to ultimately find his salvation.

The next step in the way of redemption as disclosed in the Bible, consisted in re-enforcing that faith with hope, by causing man to understand that the character of his future would depend upon his conduct in the present; that the power which determined the present also determined the future; and that he could secure prosperity for himself and his posterity, by maintaining obedient relations to this superintending power.

Therefore, he was to enter into covenant relations with the Almighty; and so long as he should perform faithfully his part of the covenant, he was to feel assured that God would perform on His part. Here the object and end of faith became extended, and embraced the well-being of the present and future.

The only thing required of man at this stage of progress was, that he should put the sign of this covenant in the flesh of all the male members of the family, as a pledge of separation from the world at large, and as a perpetual reminder of the covenant relations existing between him and the Almighty. This effort embraced the purpose, (1) of establishing in the minds of these people a firm conviction of the existence and presence of a Supreme Power, which held the destiny of the race in His control, for good or for evil; and (2) to establish in their hearts, fidelity to that Power, according to their highest convictions of what He required of them.

This history becomes interesting, as we observe the divine method of approach. Man, in his fallen condition, is under the dominion of his selfishness and sensualism; and he desires so to continue; and he will not consent that any other power shall rule him. His carnal heart is his citadel; and he is determined it shall not be taken. Therefore, without disturbing or attacking his citadel, it is proposed to lay the foundations of a future attack so deep and firm, that in the fulness of the times, it will be obliged to yield. Hence the effort to establish such a faith in the existence and presence of a SUPREME POWER as shall command the obedience of the individual, at whatever

sacrifice; and when such faith has become established, and such fidelity has been secured, in due time the conquest is certain.

Hitherto man's selfishness has not been attacked. He has been allowed to indulge in the gratification of his appetites and passions, without being caused to suppose that he was doing anything out of the way. His faith, hope and trust in the Almighty have been encouraged, as tending to his present well being, and to his future good; and this state of things has been continued from the beginning. It is now proposed to take another step; (1) to enlarge the ideas of the race as to the character and administration of the Divine Being; and (2) to enlarge the sphere of duties to be performed by man, both toward God and toward his. neighbor. Hitherto, the Supreme Power has been known only as God Almighty. It is now proposed to make Him known as a Spiritual Being and by His spiritual name, JEHOVAH. The effort now is to enlist other faculties and powers of the soul, and make them obedient and loyal to the Divine Being, and a feeling of reverence and awe is awakened; a sense of sacredness, and a condition requiring preparation of spirit to approach Deity is created; and even the name of the Divine Being becomes too sacred to be spoken on ordinary occasions.

At this stage of advance, a government is instituted, and laws are established to enforce the observance of an external obedience of the requirements of justice between man and man, and to require the performance of duties in the several relations of individuals to one another, to society and to God. These things ultimate

in civil, social and religious institutions, approaching still nearer that citadel which is to be taken, and further enlarging and deepening the foundations of that faith and trust in God, which at last is to give the mastery; but hitherto there has been no direct attack upon the selfishness and sensualism of the carnal nature. It has been required to yield nothing except what the public good required and its own self-interest would prompt it to do. Faith and obedience had been required upon the ground only that man's well-being demanded it. Every exercise or effort to which the individual had been called, had had for its end some selfish advantage to stimulate man to its performance. The consequence had been that there had hitherto been very little conflict between the selfishness and sensualism of the individual, and his conception of what God required at his hands; and while the worshipper was careful to tithe his mint, his anise, his cummin and his rue, the weightier matters-such as justice, mercy and fidelity-were overlooked. The worshipper went through with the formality of representing purity by washings and sprinklings of cups, platters, etc., while the heart was immersed in impurity and corruption.

Thus, the first stages of advance in the way of redemption, had been preparing for that which was to follow, and without which Christ could not have come to the human heart; but they are to be counted as preparing for the conflict, and not as engaging in it. It may be likened to the gathering of the army, the taking of commanding positions from which the assault is to be made, the intrenching and the like, preparatory for the final assault; but, until the days of John