signifies, be manifest. A man appears for trial, but it may be made manifest that he is guilty or not guilty. We are not only to be personally present there, but we must be made manifest, whether good or bad. God did not appear, but was made manifest. Appearance belongs to the visible and material. Manifestation is more spiritual in its meaning. It implies discernment of that which is hidden. "We persuade men; but we are made manifest unto God." We can not make men see our motives, but to God we are manifest.

It is a

They

I think the This is only

The judgment may be seen or it may not. making manifest, is the idea. The great design of the judgment is to reveal man to himself. Men go through life in a vain show and never know themselves. deceive themselves all the way through. judgment will be in the spiritual world. my thought. When a man enters the other life he comes under an influence that makes him feel all that he is, good and bad. He is searched and revealed to himself. The possibility of self-deception can not be there from the nature of things. There will be no veiling of the heart there. No need of it. It will be all pure and open. There will be no need of secrets.

us.

A man judges himself. A view of Him transforms How is our destiny related to the judgment? Is it arbitrary with the will of the Judge? or is it the inevitable outgrowth of his life? Can God, by his will, put one where he pleases, or must he go where he is fit to go by his own choice?

A great many ministers fail to produce right results in the minds of the people because they do not address themselves to their moral conscience and reason. They

Revelation is

have too much contempt for reason. addressed to man's reason. "Come, let us reason together." "Paul reasoned." They fail because they No man needs such a knowledge

do not know the age.
of men as the minister.
ple are thinking about.

We must know what the peoWe must know what the world Paul knew more than all

is and what men are doing. the rest put together, and his churches which he planted in Europe represent the active Christianity of the day. He had a wide culture, and knew how to take everybody. He was a trinity of himself-Greek, Jew, and Roman. He was able to reach all classes of men. Many fail if they do not go in some particular class of men. It is a great thing for us to be able to talk with all the different classes of men, to the politician as well as to the simple-minded man who lives on the back road. "The days of ignorance God winked at, but he has now appointed a day in which he will judge the world in righteousness."

Some men must be reached by reason, and can not be touched by quoting scriptures, which, it may be, they do not believe. We must try to so speak to people that their minds shall be opened to us. If we appeal to them so that they slam the door against us, we shall fail. We must gain the confidence. The great point is to adapt the scripture truth to the age and conditions. and wants of men.

Shall we use the figures of the Bible so much? Had we not better use familiar things to force home the same truth? put the same wine in different vessels? Yet the truth should not be softened. Perhaps we may best

meet the evils of ultra Calvinism with the philosophical ideas of such works as Combe's Constitution of Man. Everything we do in the moral and spiritual sphere will reproduce itself. which we shall reap. our work - according body.

Whatever we do is the seed of We shall be judged according to

to what we do by means of the

What is the relation of the judgment to retribution? We must be manifest. Why? That retribution may follow.

In this the Universalists have hold of a half truth which gives thern power. Nothing is so dangerous as partial truth. Unmixed error is not so dangerous. Most all these "isms" are partial truths.

In the judgment we must appear what we are. Every one then appears to himself, in his own consciousness, what he is in the sight of Christ. And he will appear in a corresponding body. I believe in the resurrection of the body, but not of the same body. One's body will then show just what he is. Each will receive a body adapted to the character and life of his being.

Now, here is a new state of society to be formed. What is the will or principle of fellowship? Those who are alike in love will go together. This is the great law. In this way eternal society will be formed.

The Resurrection and the Life.

In

"I am the resurrection and the life." This is the great seed-text of the great subject of resurrection. other words, the subject of "life and incorruption made luminous in the gospel." This great principle was only dimly seen in the Old Testament.

There are two lives we have to consider: Bios, the life we live, and Zoee, the life by which we live. So that, as St. Paul says, “Though our outward man perish, yet the inward man is renewed day by day."

Resurrection refers somewhat to the outward life, but principally to the inward. First, we will consider the resurrection in its relations to the life. In many places Zoee is connected with the word everlasting. John has most to say about this Zoee. The Zooe was the light of the world. It is not the knowledge that is in the world, it is the right living that is the light of men.

The innermost thing in the logos of God is the Zoee. (John 1: 4.) In him was life; and the life was the light of men." In John 5: 24, it is "Zoeen aionion," divine life. Not merely relating to conditions of time. That is not its highest quality; divineness is its great idea. Zoee came from the bosom of God, and he knows all about that life. We do not and can not. We can not know infinite things. Yet that fountain has been

unsealed and set before man in a form that he can understand, — embodied in the logos. Thus we have life in its two aspects: life as it was with God, and the stream of life flowing into the souls of men.

"For as the Father hath life in himself; so hath he given to the Son to have life in himself." (John 5: 26.) Now Christ, by the Holy Spirit, communicates a spring, or fountain, of living divineness-a wellspring of life"-to the believer.

John's doctrine of the logos is the beginning of theology. The question was, How can Infinity reveal itself to finite beings? This is the great subject of theology.

Now, the resurrection is the completing of that life which Christ gives. What is the life that Christ gives? It is a true life which knows no change. It is called "everlasting life," which seems to be the fullest idea of that life which can be given us. It is that "which was, is, and is to be," like the life of God, from whom is all life. The etymology of the name Jehovah, the covenant keeping God, gives us an idea of its meaning; and Elohim, the life-giving God. Man is made capable of communion with the Spirit of God.

I do not wonder that the Old Testament makes so little of the idea of future life when I think that they had a covenant-keeping God, who was an ever-present source of life flowing out to them.

"In the beginning," did Christ have personality? We think that is what John means. The "logos" had beginning. We could not say that "Ho theos" had beginning. We will not try to define what personality is. "Pros ton theon." We can not tell just what this