The humanity was saved in and by his person after his anointing, and he must reign over all kingdoms (providentially) dashing them like a potter's vessel, if the will of the Father be so, until he shall deliver up that humanity redeemed, resurrected in bodies like his own glorious body, and God shall be all in all; that is enjoyed by all his children. And now, inasmuch as we have shown that the infinite Father has made the humanity to reign in and with their head, over his spiritual kingdom, we refer also to the same love and paternal care which has given them the whole earth, with its appurtenances, the sea and air, the light and glory of the heavens which he has made, and that only as a temporary resi dence, or a sojourn until the eternal inheritance and glory.

Let the poor of the humanity run with patience the race set before them, and be content with the earnest of their inheritance; and let the rich do good and distribute. And it is pertinent to this great subject of higher and lower orders of beings in God's universe to refer to that of the angels who are spiritual, immortal, holy and glorious beings, excelling in wisdom, strength and beauty all other beings, save the humanity and its glorious head, to whom they were expressly appointed to minister, and which service has been and will ever be their inexpressible joy and delight. Instance their visible and therefore miraculous appearance from the beginning of the world-at the exodus of the first parents from Eden ("when cherubims kept the way of the tree of life," which they were commanded to

guard), and their attendance, at Bethany, of the visible ascension of Christ. He (Christ) always spake of them as ministering servants to himself and the members of his body, but never as the children of God, nor of God as their Father.

St. Paul expresses the same truth by asking the question, know ye not that ye shall judge angels? We infer from the Scriptures that all visible appearances and ministrations of angels were miraculous, and we have shown that the age of miracles began with the foundation of the world by the word of God, and ended with the close of the Jewish dispensation. Since that event we have no scriptural or other reliable evidence of their visible agency in the direction of human events; but we may scripturally infer, as we conceive, that their Lord, Christ, to whom all power in heaven and in earth is given, by which to execute the commands of the Father, directs these ministries for the well-being of the whole humanity and of the universe of worlds.

We are unable, however, to find any evidence that the angels or any other being than God and Christ can communicate with the human soul and spirit, while in the fleshly organization. Disembodied souls and spirits have existed, as we have shown, in the inert and wholly unconscious state. We do not believe that they can either act, suffer, or enjoy, nor that any other souls or spirits exist now in that state, being all subjects of the resurrection at death.

CHAPTER XVII.

AN INFINITE EVENT.

THE beginning of the way or the acts of God, was an event in eternity; that event was the birth, the bringing forth of a Son in his own likeness and express image of his person, and the brightness of his glory. And in and with him a whole species of beings, a like nature-constituent of a body of which he was the head. Such was the great event of eternity, and pursuant to that act and event, all the subsequent acts, events, works and ways of God forevermore.

As a subsequent infinitely important event-God gave being to another Son also, in his own likeness and image, consisting of an immortal soul and a mortal fleshly body; and constituted him also the head of a species of like nature and character. Another infinitely important act of God, was the raising and bringing again from the dead our Lord Jesus Christ. On that greatest of all events to the humanity, of course to the universe, hung the eternal destiny of both. In and with that body was entombed every ray of hope of a yet to be raised and glorified hu

manity, and of the very existence of the universe. Did he rise? Had he not risen, the humanity was lost and the universe an eternal blot. How do we know he rose? As certainly as we know there were such men as the Apostles, and such a country and city as Judea and Jerusalem. History, written and traditional, can make nothing more certain.

Jesus, the head of every man, has risen and is glorified at the right hand of God, where the humanity must follow him, as the body must be with the head.

"Jesus has risen, and Man cannot die."

From these infinite events and facts alone (we have abundant other testimony to the same effect) we have perfect rest and peace; it comes from God our Father and from our Lord Jesus Christ, rest and peace for the humanity past, present, and to come.

Come the humanity to this rest and this peace, for it is glorious. Come singly, come by families, communities, kingdoms, and nations to this rest. And thou half-starved and famishing Christendom, return thou backsliding daughter to this rest, which was the glory of thy first estate, and from which thou hast been wandering after the mystery of iniquity, which is infinite evil and sin! And why continue to preach a gospel which has given neither rest nor peace for seventeen centuries, and in its final results promises to be but little more than a failure?

CHAPTER XVIII.

THE RESURRECTION

WE have shown from the Scriptures, as we understand them, that the miraculous outpourings of Christ's Holy Spirit and power, on and after the day of Pentecost, until his Gospel had been preached to and received by all nations, were the true and indisputable signs and evidences of his second coming at that time. And that, as he had predicted, that period was the day of judgment, when all things written in the Scriptures should be fulfilled; all of which terminated, as we have seen, in the destruction of Jerusalem. We have now to show that all the dead, who died previous to that time, were then gloriously resurrected. Although it may not be one of the things or events clearly spoken of in the Scriptures to which Christ then referred, it is certain that it was foreshadowed and symbolized in the sacrificial worship instituted, as we have shown, in the days of Adam's early posterity, and continued to be so observed until Christ came, who himself publicly taught the doctrine, and referred to Moses in proof