Again, on page 293, referring to Rom. v. 19, he says:

Because as by the obedience of one man sin had entrance, and by sin death prevailed; so also by the obedience of one man should righteousness be brought in, and bear the fruit of life to those men who were long ago dead.

He evidently believed too that the resurrection of the just spoken of in the New Testament was something larger than of that select class whom St. Paul constantly designates as "saints in Christ Jesus," already "risen with Him." It would include those of every age and nation who were in the main just.

For Christ came not on their account only, who believed on Him in the times of Tiberius Cæsar, neither did the Father make provision for those men alone who now exist; but for all men altogether who from the beginning, because of their excellency in their generation, have both feared and loved God, and whose manner of life was just and pious among their neighbors, and who desired to see Christ and to hear His voice. Wherefore all such He will raise from their sleep before the rest in His second coming, and will awaken both them, and the rest who shall be judged, and will give them a part in His kingdom (page 378).

These just, however, he views, as we have done, as not raised at once into the glory of the eternal life. He speaks of them as "growing by their sight of the Lord, and by Him to be accustomed to comprehend the glory of the Father" (page 533).

"And as man he truly riseth, so likewise will he truly rehearse incorruption, and will be increased and flourish in the times of the kingdom, that he may be made capable of the glory of the Father" (536).

He speaks also of various degrees of happiness upon which these raised ones shall enter, as they are prepared for it.

Now when this fashion of temporal things has passed away, and man is made young again, and hath become ripe for incorruption, so as never more to be susceptible of decay from age, there shall be the new Heaven and the new Earth: in them, being new, shall man abide always new and in communion with God. And, as the elders say, then also both those who are deemed meet for the heavenly abode shall depart thither, and others shall enjoy the deliciousness of Paradise, and others possess the brightness of the city; for in every place shall the Saviour be seen, according as they who see Him shall be worthy. For all things belong to God, who bestoweth on all their proper habitation, according as each one is or shall be worthy. In my Father's house are mang mansions.

That such is the order and arrangement of the saved, we are told by Elders, disciples of the Apostles; and that by the aforesaid degrees they advance, and first by the Spirit ascend unto the Son, then by the Son unto the Father; the Son in process of time yielding up His work to the Father. (Page 537.)

There are some other points upon which we quote this ancient witness. Irenæus seems to take the view which we have taken, that there can be no endless life in a creature unreconciled to God. We quote from page 200:

But life is not of ourselves, nor of our own nature; but is given according to the grace of God. Wherefore he who shall have preserved the gift of God, and been thankful to the Giver, shall receive also length of days forever and ever. But whoso shall have cast it away, and become unthankful to his Maker, even because he was made, and will not recognize Him that bestoweth it, that man deprives himself of perseverance forever. *** And they who, in the short temporal life, have proved ungrateful to Him who gave it, will justly fail to receive from Him length of days forever and ever.

We could no otherwise receive incorruption and immortality but by being united to Incorruption and Immortality. (P. 282.)

This we believe; only in adjusting this truth to the doctrine that all men have been redeemed to another life beyond the grave, we must locate the final decision of this question of life or death there, except in the case of those whose opportunity to choose life here was so decisive that their rejection of it hardens them into unpardonable sin.

He believes also in the tripartite nature of man.

For if one take away the substance of the flesh, i. e., of God's formation, and consider barely the spirit alone, that which results is no longer the spiritual man, but a spirit of man, or the Spirit of God. But when this spirit, mingled with the soul, is united to that which God formed, then, by the effusion of the Spirit, the spiritual and perfect man is made; and this is he who was made after the perfect image and likeness of God. If, on the other hand, the spirit is wanting to the soul, such an one is truly an animal man, and as being left carnal, will be imperfect. For neither is the formation of the flesh by itself a perfect man, but it is the body of man and a part of man; even as the soul for its part is not the man, itself by itself, but it is the soul of man and a part of man; nor is the spirit the man, for it is called spirit and not man; but the blending and union of all these make out the perfect man. (Page 461).

Moreover our Lord hath taught very fully in the narrative of the rich man and Lazarus, that souls, besides their continuance after death without passing from body to body, keep likewise the very same bodily form in which they were moulded; and that they remember the deeds which they have done here, and from which they have ceased.

When we add to this the thought that the righteous man's soul is saved through the crisis of death, while that

of the wicked may, after bodily dissolution, be destroyed in hell (Matt. x. 28), we see how the resurrection of judgment must differ greatly from that of life (Jno. v. 29). The good man's "self" is preserved, while the being of the sinner may be stripped and marred and despoiled of its rich treasures before its entrance upon the world to come. Resurrection is a blessing to all, but how great a blessing and how rich in opportunities must be determined by the deeds done in this life.

We have only space to add a passage or two in proof of the fact that the gifts of miracles and prophecy were not confined to the apostles' day, but were claimed as a part of the abiding heritage of the Church.

We hear brethren in the Church, and those not a few, who have prophetic gifts, and speak by the Spirit in all kinds of tongues, and bring to light the secrets of men as expediency may require, and expound the mysteries of God; such as the Apostle calls also spiritual men. (Page 460.)

Wherefore also in His name those who are truly His disciples, having received the grace from Him, fulfil the same for the benefit of the rest of men, according as each of them have received the gift from Him. For some cast out devils really and truly, so that often those same persons who are purged of the evil spirits, become believers and are in the Church. Others, again, have foreknowledge of things future, and visions, and prophetic sayings; and others heal the sick by the imposition of hands, and restore them whole. And before now, as we have said, dead persons have been raised, and have abode with us a good number of years. And what shall I say? There is no numbering of the gifts, which in all the world the Church hath received from God, and in the name of Jesus Christ crucified, exercises daily for the benefit of the nations, neither deceiving any, nor stripping them of their money. For as she hath freely received of God, so also she freely ministers.

THE BONDAGE OF THE CREATURE.

There is an aspect of redemption which many Christians overlook, and which is important to a right understanding of the Gospel of the resurrection. That Gospel is the glad tidings to the human race that the life of man, which in this world has been so weighted with evil as to sink into the mire of sin and death, is to be delivered from this bondage to corruption through resurrection. There are numerous passages of Scripture in which this present world or cosmos is viewed as a hostile kingdom which is to be reckoned with for this long and degrading captivity of its highest creature man. It harbors those hostile forces which Scripture designates by such titles as "Prince of the Power of the Air," "Rulers of the World-Darkness," "The Enemy," which have power over the bodies and souls of men, and to whose malign energy not only diseased cravings of the mind but diseases of the body are due. The power of death is ascribed to the arch adversary, the devil. In an important sense, therefore, these enemies share in the responsibility for human wickedness. And they have been radically dealt with in the redemption of the race effected by the Son of Man. He was manifested to destroy the works of the devil, and "him that hath the power of death" (Heb. ii. 14). The redemption of the human race would be therefore incomplete were not all mankind to be rescued from the evil conditions under which they have been brought into this present system of the world. They are by nature children of wrath (Eph. ii. 3). It is often affirmed that this downward drag is effectually resisted in the case of every man by