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32 X

FAlSOlf lEOWlT:

\/'

HIS TALK;

1^ Ti

OB,

l^veiti

vemnfl» m\\ gaman ijrawtt

AN 01|) ACQUAINTANCE.

>'**

\ V

.621

CHARI.OTTETOWN P w r .
1878.

CONTENTS.

I. -THE SWORD AND THE RHJ,

Page.

Green and his Minister—" Called theirname Adam'
What does this imply?— Man, as created— The
Hidden Man--Wc lan ; Her Origin and History-
The Rib. =

II.- THE MOTHER OF JESUS.

Eve and Mary— Mary, the Solicitor-General— Jesns :
His Human Nature and Constitution— Twain-
one-ism— Abrupt Termination of the Talk. - 1 7

III.—THE TOWER AND THE GLORY.

Spiritual Manifestation— Glory, visible and invisi-
ble — Authority and Power : Spiritual and
Temporal, False and True - Bill Mac, (he
Radical. - . . .

IV.-THE MOTHER OP JESUS.

Twain-one-ism again - The Immaculate Conception—
The Law and the Testimony - Concluding

Remarks.

|HAT WHICH MAY BE
known of God is manifest
§i" ... for God hath shewed
it. . . For the invisible things
of him from the creation of the
world are clearly seen, being
understood by THE THINGS
THAT ARE MADE, EVEN
H IS ETERNAL POWER and
GODHEAD.— Rom. 1 : 19, 20.

'i^

i^^ <^

ijtinon ii.rown : Mjix j^nHt.

THE SWORD AND THE Kill.

►,ypro

^Il{, if the Bililc was written r. Hebrew,

people needn't untlertake to ix-ad the

Ln'Mish of it hiiokwarils. A neighbor told

mo the other day he had Ween trying to find out

from the liihie wiicther at the Kesnrrection the dead

woidd rise with the bodies they had."

"' Gieen,' I said, 'you are most through the book ;
when did you begin it?'

" ' O, blame it, no !' said he, ' I didn't never begin
it ; only thoiight I'd look to see if the minister is
riirht.'

«»f

Then, Green,' I mk\, ' if yon want to find ont
about the Resurrection yon begin with the Creation '
" There are a great many Green's," Parson con-
tinued, "a great many: they begin at the wrong end
of the book ; they begin here, there, everywhere but
the right place— the first, the very first of it."

"Parson,"! said, "that reminds me there is a
passage in Genesis I cannot see through ; perhaps
you can throw some light into it."

" I don't know ; I don't know ; perhaps so— perhaps
I can. What is it ? Where is it ? "

I opened to the fifth chapter and read,—

" ' Tbis is the book of the generntion of Adam. In the
day that God created man, in tlie likeness of God created
he him, male and female, created Ije tbcm, and called
their name Adam in the day when they were created.' "

" Give me the book."
1 gave it to him.

" Why, sir, that is plain enough — plain as A, B, C.
Adam was created complete ; he was a whole man.
'Male and female created he them, and called their
name Adam in the day when they were created.'
They were created together. We read, sir,'A.id
God said, Let us make man in our image after our
likeness, and let them have dominion,' and then,
next verse, ' So God created man in his own image,

f 5 I h

ill the imnffe of God created he him, male andjemale
created he them, and God said unto them, Be fruit-
ful and multiply j^ etc' The woman— man's other
self— was at first an indwellitig spirit ; the partner
of his bosom was within his bosom ; she teas a holy
spirit tcithin him. Adam had then within liimself
the elements and the attril>utes of manhood full and
complete. He was strong and he was tender-hearted.
He had, so to speak, the head of the man, the heart
of the woman. The one was ever present to counsel
and to control, the other to — what shall I say?"
— " to bless and to do him good. Will that do?"
" Sir, the spirit of the woman was the angel within
man's bosom — a ministering spirit — a comforter.
She was an Anna, a prophetess, which departed not
from the temple— I speak of the temple of his body
— but served God continually, night and day. She
was the hi^li priest (or priestess) of Man's profes-
sion, originally, who was entered within the veil,
that is to say, his flesh, thrcmgh whom they both had
access by one spirit unto the Father. Then, sir,
they had inter-communion, the one with the other,
they were of one heart and of one mind.

This was all new to me. I muttered half audibly,
"Can this be so?'
He heard.

"To ho sure it is. Doesn't it say, 'an,! lot f/um
Imve dominion v'a„,] ',„,!,. .,nd fon.ulc coated ho
them?' Xothin- sm-er, sir. And, mark von ! the
rih was not taken, norcf eonrse woman made-made
a tan-ihle, visihie hein-_till G..d had p„t the twain-
one man int., the -arden and ^iriven him [thomj Hi.
la^v, and hlo.sed hi.n [then,] in respeet of offspnn.^
nor tdl after the works of eroation wore linishe.l and
pronounoed 'very <?oo,l.' A^^ain, sir. when the
woman was hrought t.) the man, wliat did ho say?
And, sir, the man sp„ko hy inspiration-with 'the
Spirit of God in his n.,slrils.' Wn, .^iiat did the
">ansay? listen ! 'This is now hone of mv hones
flesh of „,y fl<..sh. She shall he ealled wonmn" heoanse
she was taken out of man.' Sir, no one, Bihlo in
I'and, has the right to say woman was not oroatod
tdl she was made ; h<,ly scriptnre, reason and eom-
nion sense condemn the notion. Woman's spirit and
•nan's spirit-man's in oontra-distinction to woman's
-were created with the one l.reath. Woman's spirit
existed for a time conjointly with man's, distinct hut
wedded to his; they twain wore one flesh. Man
was the.i complete ; he was very <.ood. I have more
to say on this suhjoct ; when we get further on in the
discussion you shall have it, sir. The proof of all
this? The proof is at hnd.

f»V

" But let me Hrst hoar what you (hiuk about it."
I lold hiiu I hail always uiulci ,st(»(Kl the words of
Adam, "she shall he railed woman, honuise .she w"s
iMkoii (,iit of man," to injply that a scvenmcc and
M'lKMntion had been wroiijrht, hut that I jiad supposed
part of man's nature as originally organized had
heen taken from him along with part of his bodily
structure.

"And made a woman."
" Yes."

"So II part of the man, spiritual and physical, u?as

mmh a woman— was made the woman ; the twain

were indeetl one. A part, but not an indispensa-

ble part, was taken ; (uu; was not spoilt to make the

<.ther. No, no, that is not (iinVs way of doin«r.

.Alan and woman dilFor; compounded of the same,

they differ greatly. The elements arc the same,

the proportions arc unlike; hence the difference.

No, no; bone of his AoHc.?, not bone of his boiie,—

a complete, not a fragmentary [H.rticn ;— a part that

he could part with. The woman was a help, a help

meet, fl for him— help he individu.-dly could get

along without, somehow. I used to think, sir, I

I cont\'ss, that man^ as created was made up of the

elements of l)oth se\'-s-:i simple con.pound. I

don't think so now ; I know bettor. I used to think
2 '

I i

"••" he w,„ the,,. I„ f,,,, If P "^ '«'" "■■«-

"The uormal state of BofMcV"

^''' ""> "<"n»l state of IJ<,i„„ .p.. , .„
. P'otoed; I cannot deal with it ..

""■•-tno in l,vnosf.„i„ ""'•■'" "fwotlier-tLe
"""-„". V : """■" '^ ^'''P'^'". '-king

<-; »."> .ho .,„n„ ti:;e - 7 :;:"■' »-"-' -^

aft<!r.tho„„|,t of .leitv- • r ' ' """ "'" »>'

"""«o. after „,„■ li'. "" "'"''^ '"■"' "> our

-"■ ■-■cal ed V- " '' """ '"' ""•" '•••'- *»"in-
•'.oy woJ "L,.!;; ''■™" ^'""■"- - «'■« '>..r wi.en

-'^wirr't:?™-'"^™-^'^- ^

""'-pi-'. It ha, -7 T " *> "f™ «

'"■iN..I,ot:,„ el, ;"'''''''''""•-''■■*•« l".t

«'-'-nv„ it to live! t 7r:'"'' '-'""--
plant. tl,o lellow „f,l,.„ /'"'"' ''™""'<' " ti-oo „,.

'■"*• ^'"^^•-■"'i»™onia incomplete i

it is very imperfect -the woman was not an off-shoot
of the man— but it may serve to illustrate the case
of Adam-Eve and Adam and Eve.

♦♦*•••
" What did the serpent say to the woman ? Was
it this : Yea, did Admn tell yon God hath said— so
and so? No, sir ; what lie said was, ' Yea, hath God

said ?' W) is the answer? Did Eve reply

Adam tells we— so and so ? So I understood Adam
to sat/? Is that her answer? Nr, she said,— 'Wo
may eat of the fruit of the trees of the garden : hut
of the fruit of the tree which is in the midst of the
garden God hath said, Ye shall not eat of it lest ye
die.' Sir, it was not for the breaking of a law, a
knowledge of which she acquired by hearsay, that
woman's sorrows were greatly multiplied. Eve
knew that the mouth of the Lord had spoken it, for
she heard it for herself, heard the original utterance,
heard it with Adam's ears. You smile, sir, but
a little reflection will assure you that I speak the
thing which is true.

"Before adducing further testimony from Holy
Writ in respect of woman's distinct individuality
within man as originally constituted, when her life
was hid with him— whew she was the hidden man of
the heart,— heforc doing so, let me remind you, sir.

i !

I' '

tl".t m perusing ,h„ „„„„„,„ ,„,„.„„ „f

»l>o w„3 (/,e AMm mm, o/t/,e he„H.

"Fiist, Adiiiii's roply to his Vt.it.r "ri
, , ' -^ '"» '""Ker, The WMiiaii

w.iD.n IhcMi g.ivost with rao •_"

" ' To be ivitli mo,' fs it ii„i ? »

"Don't i„te,.„.,„ ,„„ ,h„t „,,,, if y„„ ,,^

'"*;"'""""»' I "'ko We to o„it it. ih";
" l)"rfect ri;tht to omit it, si,.."

" I licg pnnlon, I _ "

"".•.".M. Xow lot ,ne get started again. Wh. ,

om ,o,,g,,vest with ,,,„.3,,„g„„„,„ ,,,.,,„ ,^^'.
'-• II, „. s,,.. thi, p,„.,,g„_,v.h,.t „„.„, „,, „„,
iiirlhor witness? -^

y f«i/ert stoonl,jHevcmg even H the DiViij.

INO ASUNDER o/"80lH. and 81'nilT atul of TIIK JOINTS

and MAiiRow,' etc.

" Here, certainly, is distinct allusion made to the
twaiii-one exiatonce and relationsliip of the two and
to tTieir dcpanition. As I said before, What need
we any further witness ?"

After some further talk, and a smoke, Parson
spoke of the mai/o, or indian corn, some of which
was growing before the door.

"The Aearfof the individual plant," he remarked,
" is the male ; or the male is represented by that
part of the plant which is set over the female por-
tion, or female-representing portion : conjugal
twain-one-ism, sir; conjugal felicity, let us suppose.
♦ • • • * * »

" Wo are told, sir, th:»t the Lord took one ot the
ribs of the man, and that the rib which Ho took 'made
he a woman.' Tell mo, sir, if yon can, why a rib
was taken — why a rib?"

'* Don't know," I said, dryly; " because it was
u little crooked, I suppose,"

" No jesting on this subject, if you please."
" Well, Parson, can you tell?"
" I can : — Because^ sir, the ribs are to man'.t
bodily structure what the in-dwelling spirit was to

the man^a complete part of the fabric, m 'firm
mtimate Jetlowship and wed-lock.

''And, «,, the rib wa. not only a complete and a
completely attached part of (he man, but the rib. are
the ramparts of the citadel of I if e^of the fortress of
the heart; they contribute sfrenpth and ffraoe and
symmetry: in fact, sir, a man mtho^U ribs rcould
present a pitiable, a most ungainly appearance.^'
"He would soon cave in."

"Tt..o,sir,Uun-,Uytruo. In a word, 6y /aK,.y
au^ay the mn, making it a u,omun, and brin,-
^ng her unto ike man, God ^oould have t'he
separate man and man's UK-EMi.omED sistek sp.u.t
THE WOMAN, to p.r.eive and to recognise the
character and intimacy of their relationship to
each other and to Himself their reciprocal claims
and their mutual obligations; and, sir, it ^ould
appear from what Man said ^ohen Woman u.ts
brought to him, that that relationship and the obli-
gattons it imposes, were so perceived and recognized:^

And the Lord God ,„id, It ,-, „„, g„„, ,,„^

, ill Jirni,

hte nnd a
he ribs arc
fortresn of
fmce and
'bs tcould
"ance."

by tahintj
d briuff-
have the

IK SPIRIT,

nize the
nship to
'l claims
it would
inn was
the obli-
gnized"

that the
Ip moot

And out of the ground the Lord God formed
every beast of the field, and cyary fowl of the air;
and brought thcin unto Adam, to see what he would
call tiiom : and whatsoever Adam called every living
creature, that was the name thereof.

And Adam gave names to all cattle, and to the
fowl of the air, nnd to every beast of the field ; but
for Adam there was not found an help meet for him.

And the Lord God caused a det |) sleep to fall upon
Adam, and he slept : and he took one of his ribs
and closed up the flesh instead thereof;

And the rib, which the Lord God had taken from
man, made lie a \voman, and brought her unto the
man.

And Adam said, Ihis is now bone of my bones,
and flesh of n)y flesh : siie shall be called Woman,
because she was taken out of Man.

Therefore shall a man leave his father and his
mother, and shall cleave unto his wife ; and they shall
be one flesh.— Gen. ii : 18-24.

And there was one Anna, a prophetess, the daugh-
ter of Phanuel, of the tribe of Aser : she was of a
great age, and had lived Avith an husband seven
years from her virginity ;

And she was a widow of about four score and four

years, which departed not from the temple, but
seiTed [God)* with fastings and prayers night and
day.

And she coming in that instant gave thanks like-
wise unto the Lord, and spake of him to all them
that looked for redemption in Jer„salem.-LuKK
II: 3()-38.

*It is worthy of note that the sgcred name, as it occurs
hnVT ^ !. . departed not from the temnle

ing spirit of woman, Parson says, " was an Anna r
prophetess, which departed not froJn he Temp^e-I speak
nth'Sl;'' ''^'^'^'■"'"' ^^'-^ God^nthSy

coniinually [m the human temp e] : how clearlv in
d.cated ami deJined Woman's legitimat^ work an

Srto^Go'H'r'r'' '""'"-^"^ rflationshipTnd oblil
gatwn to God her Creator and her Maker, and to the

ffuiPfi §rawii : §i^ §tlk

-»<#><

II.

THE MOTIIKR OF JESUS.

POU put Eve before Mary ?"
i^ "I do not."
^ " You don't !"
" No, sir, I do not."
" How is that ? "

"Sir, Eve is l)efore Mary, for Eve rca., before
Mary : What have I to do with the arrangement?"

"I understand you now."

•* Eve, sir, is tfie woman ; Mary, a woman. Mary
Avas blessed among .Vomen, she was not exalted

•'I'-re w. „,c„. A ,v. „,„„ «„. ,|,e „,„„„, „f „,^

'■;"'"-"'" '■"•'-"'- "«»' •'""fs; Ho .™ ,|,„ fr„it ,„■

M.»r. w.„„l,_i„.,i,,,„,, .„• »„•, ,„i,,, , .,,,0 «„l

'" '/« ,„„„„„.•„., M.u,.„«,ao .,{„„,„„„„.. y.^,

";".'"" '""•" "'»' '"> '^'-y. k.r p,.„x.v. Tl,e f„l„o.s
..,»,..-,„•, l,e i„,.,.i„, ,,e,.v....„ „.e „,„ki„^ „„.l „,„

;;"'•■'"'•';•; ""-"•i-"'i..^ <.»...„.• .;u.i..,.,_.,f

— ooni of a virgin.

•• nv vi,ti„ ..|,.,so„ ,„• (1,„I ,„ r,o ,r,.. l,o„r..r „(■ ||„.

,.....„,,. .„,_„,„ ,„„,,„. „,^„^^ ^^^^ ^^ ^^ _^^ ^ _^^
;'"■ " -^'"^■•"•'■"'' -i'""« ■' '" « ».«.. « iH« „,„ >,,,,

■'""'''''• "•■ ""^' '"■"»-^' • <■ 1'avi.I , «,Hl „„ vi,-.i„..
iiaiuc was Mary. "

«i;k.i>.,,,v„„e „ i,*.„ lutgiru il's,e':rv"2"V""
-HI i"« ..«...oC,Z'1;i:^V-»-^;;;;;!;;;;";h -..., »,„i .Cii

other of llio
* the frnit of
♦ : 'tlio seed

)inm).

T/ie

The fill no

!!l)S

i <lfiy. The
K> Woman —
f Jiuhih— of
nothlchem*

Mior of f lie
God, Mils
nainc was

vir«rin'.s

h tlioii ho
>ft hoe shall
rati ; wliose
!vorla>ting.
■'■ that slTo
v:2, 3.
that I will
Kiim shall

t and

JOS-

saved, :ind
ic wlioieliy

J«i a .sig:n :
, and shall

- WJkhj was this Mavy horn ? How old was she
when her Hist horn was hroiight f(»rth ? Whon did
she die? Who stood hesidc her doatli-l»ed ? Her
last w<Hxls, what were lli^'v?

tell

\Vh

lis!

can reply t<» these queries? W'h

Xoljody, sir, for nohody knows, and

(> can

none need

o^er-estinlate

eare to know save they who «rreatiy

Mary, and who may wish to verify their reekoninir.

We Minst diserinnnate,

sir, hetween Jeins, tl

son of Mary, and jKsrs, rm.: Sox of (Joo.
Diiflerin is onr CJovernor-Cioneral. and a f

Lord

nnons (nie

lu'i.s: what is his mother to ns? What is she t
him, the Vieeroy? What has she to do, dead
xavninif-street? His lordship was 1

(»

living, with I)
little Fred; I

rejral

ler
not
or viee-regal hecanse he is. And as we dis-

is her son Frederiek : she i^

tiDjjnish hetween the son of her ladyship and he
Majesty's Representative, let us d

iseriminatt! he-

ioiir. Hear this

tween Mary's son and Mary's 8av

(and he read the followinjr, of the seeond ehapter of

the gospel l»y Saint John) : —

And the third day th

^iiUii ot (iaiilee ; and tl

ere was a marria<re

le mother of Jesns was tl

jere

ioii see into that ? "
"I think so."

^^'ell, explain."
'^^'> yni? What imnw.isc' I',

» s»r, (>x(

ppt ni

•»e that I de net k

"•'"»»«• ; ami hou' tley

k'lOH', and I can-

I»oi>het.s in those cl

iys.

'» to do tJ,o talk
*<' vou tindoivstand?'

MliT

'^'. you may

•''scalledandHi,disdpl

•e was an unseen, unl

« \vnie was ' out

y> what Was to I

e^ to the
'»iflden g^uest,

,'or •g|vi„jr

'/^'/^

y^M Cl(

'o.

Ifouv need;
loUh h

'0 (lone?
qnoth the t(]

iiptor

get Maty to a.sk Ih
son on yotir behalf^

im.
-on

behalf of your gue.ls^ Ws disciple., 11, ^oiU chavne
you nothing:

" ' Charge me nothing! He will take no com-
pensation then; if He would I .could u.k Ilin, rnu-
«e//. What IS to he done? '

- ' Done! havnH I told youV say. .Satan, ' ob-
tain oflhm or go without:

*' * V'^o, why not go to llim direct T

- ^Because He i,s Marfs son,-that is .vhy; He
mil not deny His n,other; her requests are, in fact
commands. Hut then, in addressing the mother of
Jesus, remember she is no ordinary .coman; honor
-nd reference her; let her see that you do. Salute
her thus: II.a.l Makv ; then remembering she is full
oj grace, for Ih is who was made of her, tell her
so, it will please her. Then again HoLV Marv i.
ihs.sed among roomen, remind her oflhat,-and then,
not till then, make knoxvn your desire. Do as I
tell you, and my word for it, in that way. and in
that way only, gon will obtain an adequate and a
.seasonable snpplg; I,,, ,io,,,,,, ,,., ^^^^^^^^^^^^^^
the office and work of intercession, and do it effectu-
aly and .x oxck ; only ask her. I .itt be on hand
together to assent. There she goe.! Quick! don^t
stop to parley, to consult or to consider; of ,,n
you: •''

iiiMitnfoiI— HuniLMMMtrd ."•

"Gr)(i(l!" I ('vcl.ii|,w.,i . "H » • 1

tMi.imu.l, that iscli-vfr, ,in„„ piv

7"- "■'■;;•— ■• i „„,„,.., J, „,.„

■.•.•-Mh..^,,„,.„.o,.,,i,,,,,.,,i,,H,ci,,,,,o., ,

"it r,«c ,.,,.„. ,li.li,? TlK.,c.i,„ro«„.roe.i„„,s,>,

'""■■-'■'"•J...S. ..ml „f ,1,0 ,„,,•„,, ,, ,l,i, i, „„e „f

";'""" '"'•l«Hi,...»,,»„f ,„..„. V„„„„vol ,1

... .0 «.v>„,.o,.„.v,.,,,- I,K.„.„. „f „,,. ,ve.„c.,„ S,at,..

<>i AnuTioa?"

"I have."

"Sir, It Is ever so with the .oocls of error ,,„d of
•••■J.Htv., with whatsoever worketh aho.niuation
mill makoth a lie.

"TlK.„o,vP„pe,Ws,„„.o™,„„e,„„e|, „fl
M.ry.,v.„.,|„|,,,or: ' lV„c.|, C„u,st : H,s l,fk ax„

"V"- -ucl, f,.,. Chri»t : Hi, lift „„, „„,„, ,^,^

-t.,fM,„.,,iH.i.™,,«..o«. i.„„e ,...., gi;s Ma,;.

the intercessor, his toe."
"To kiss?"

'^^•o, sir; 1 hope there is eno.igh of Paul and

itT, iip(»n njy
r roii<], or(]i<;
in tlie secojul

nreetion, sir,
this is true of
II liave hojii-d
^stoJ•n Slates

'JTor jMid of
aI>uiuiiiatiou

' niiicli of a

S LrFK AND

!i- reported.
■•:.>ry-Joii;ui
iin»rs testifv
gives Marv

f I*aul and

2'^

HMrnnhMsiM Loo XIII, ...kI I in.-Iin. I. thlMk tlu-re
•n.i.v 1,0, CHM.^rl, „t ,[,, Ajm.tle in Id:,, ,., ,„,k,. ,,i,„

«'■'•' like oryi.iir out, u |,.-u people i,ov d<Mv., to Ju.u
in adoiatiou, —

I Ko puNs.ons w,tl, .v<.u, and preaeh unto ymi that ve

^ho,d<l turn lro,n these vanities unto the livioa (^^^

"Or, in the ian.i,niage of the iingel to Saint John,—

"'Seo thc.udoit not; I am thv f.'llow serv.u.t and

"O that Leo would, Apostle-iike, denounce this
God-dishonorinor n.an-wor«hip-this servile fiu-si^v.

Vice I

Ves. hut the Pope must Goethe mark; when .ou
Hie in Kome you must do as liome does."
" Then ieuve iJome.

* * * • • .

"^^eI^ as I said hef(,re, the devil triun.phe.i
Kve-liko, Mary yielded. She tried her hand a
intercession-got so far as to tell Jesus there wa>
i"> wine, when: lo 1 her n.outh is stopped !-
' WOMAX, WHAT HAVE I TO DO WITH
THKI-: ?'-that is the ans ver she gets. Mary never
tried it again. She never forgot that rebuke; she
remembers it vet "

I smiled.

♦Acts xiv: 15.

tRev. xix: 10.

^ '

( !

11 I

" If *f)c«Toos not m*i. It :. I

.•o„.i,uu,.. i, ,«e„:, -k:^": . 7;;' •"'" "-> '-

oi«o like ,h... ■ '' """"■ »'""'''«• "»yi'«iy

^^ niat, there was never s,. m.. 1 .

"« ->«., ..„., ,ie „..„„., ,.;;":" '7-'""-

-"C.'^;:;;:;:;£ F^^^^^^^

'""•«c was the,e-fho . 'i "'"' '** *'»«

•>»• these e„n,e tc, Tn«... 1 '^ ""*' '^•' '""•'<>

?»'J>eloif.s In-

25
""' '->• -'- r-Kl ,.ill. to<,, if ,„,, ,,,j „.,,^„^^

I • i, i'"tt. Joj-t'iHl one to pcrsoii.ii

" » nu niJit tlicy liii<r if .,i,<.,:, ,
>v.'l.s fo oHt'litl God - - • "^ *""

• r f

formed, the rioi>e of glory. Why insirlt the God-
T>egotteii with the intimation that He, who the
Prince of this world could not overcome; might
sniTcnderto n woman?"

" You would'ut, anyhow."

" Wouldn't ? -would'nt what ?"— frowning.
Wouldn't— would'nt solicit Mary's intervention?''

"Not I sir ; thank (jod I know better. ' Wonmn,
irhat have I to do with thet?' There is one modiaior
Iwtwcen God and men*— not God and man; l)e-
twoen Ood and individual men— the nutn Ciikist
Jesus,— the only begotten of the Father."

Then, oiK'uing at the XI chapter of Saint John,
Parson read t!)eso words, —

" ' And Josns lifted np his eyes and said.Futlior I thank
thee that thou iitist heard mo. And I knov,- that thou
hearost me always : but because of the people wliieh stand
l»y I said it, that they may believe that thou hast sent me.'

*♦ Then, sir," he continued, ''you remember those

Words of the third chapter, —

"'The Father lovcth the Son, and hath given all
thin<rs into his hand.'

You ask. Would I solicit Mary's help ? Now,
Hiippose I were so foolish, or so ill-instructed as to do
so, let me ask. Mow is Mary to know of it ? Is she
(Jod or Goddess that she can hear earth-uttered
prayer and she present with the Lord ? Listen I"
•1 Tim., liTs.

ert'ome; might

if Saint John,

member those

hiith given nil

He read Ronmns viii : 20, 27 :

" 'Likewiae the Spirit also helpeth our iiifiimitiea : for
we know not wimt we sItoiiUl pray for as we ought : but
the Spirit itself maketh intercession for us with groan-
ings which cannot be uttered. Anrl he that searcheth
the hearts knoweth what is the mind of the Spirit, be-
cause* he maketh intercession for t!ie snints, according
to the will of God.*

So, it appears, we have a divine mediator — and
Ilim the Father always heareth — and a divine inter-
cessor, — that God the Holy Spirit intercedes. Will
that divine intercessor, think you, serve as the sup-
plicant's messenger to INIary, the creature interces-
sor ( ?) telling her who among men desire her to
intercede for them, and what she is to ask for for
each ? Can He reasonably' be supposed to do this ?
Surely not. No, sir, the Mary-devotee must trust
to JMary's ears, though as to hearing him she be
deaf as Baal. Let us assume that Mary can hear
prayer — how absurd the supposition ! — there must
constantly be thousands, aye, tens of thousands it
may be, the world over, hailing Mary day and night
about as many or more diffeient things: can Mary
be deemed capable of attending to what thousands
are saying, to thousands tallflng at once, no two
possibly about the same thing ? Can one finite
mind — a woman's at that — bo reasonably supposed

• That, as per marginal reading.

^.^^^^_^_ '"■"-'■ "'"'l>""-aM.U.,„vcl,i„f;,i.

"O, liiit tliiit is iii»t,rl||»

;■-"; ^'■'.- ^.>i..eo,. .:,,j;r :;:*;'.:': ^"' ■"■

liiive knoun rest r.r n.f • • '"^ ''"•""'^t

'''■^^^' VoMrs M..r. I ,'"""' ^'"' ^'^^I'toen hun.

l>«l.c.(„,,lly_,l„i„„ i . ' 1'">-(lo„,g i,

» ^

*' Let me sec," Parrfoii contiimod, " what wns that
wo read a minute a<j:()?—' likewise the Spirit also
holpeth (»m- iiifinnitios, for 'wo know not what we
shouUl pray for as we ought.' Alary, can you hear
that? Canyon-do y(Mi— will you, attend to this,
likewise? We know not what we should pray for
as we ought : can you tell us? We are infirm peti-
tioners ; can you aid us in asking ? The Holy Spirit,
the divine intercessor, can— He does : can yon super-
sede His agency? Can you accomplish His holy
mission ?--Hi.s mission to us here?-His mission
l)efore the throne? Can you do better for us,
Mary ?— can you do as well? Jesus knew that the
Father heareth Him always; what assurance have
we that He will at all times-at any time, listen to
the professional pleadings of Mary? Whei-o is the
proof? May it not be that Ho may say to her.
Woman, what have I to do with thee ? I think it
likely. In short, sir, Mury-intercession is poor
dependence."

"Tell mo this, Parson: Why do you think Mary
was asked to go to Jesus ?-that any one prayed her
to go?"

" At the marriage ?"

"Yes."

"You knoT what Mary is recorded to have said to

1 1

■ I

L-

30
the sery«nH^'Wlia,^„„ Ae ,«,VJ „,„ y„„, ^„
« .•would Mary h„ve th„, ..rfered „,„.,rt|,„rW?
Sir, tliero ,a „„ JifBeulty bo™ ; ,h.re c»„ be but „„e
rational oiiinioii."

P..rso„ then red tl,e following fl-on, the XV and
XVI chapters of tlw Gospel by Sabit John :

the Coinfirter will n t •* ' " ^ «" ""' """"V.

.io,«.rt. I wi!r,e::i'Lirn,r™„'"""A:;;;, "'"> * .'

" All tl„.s, sir, and no mention of Mary ! I tell
you, s.r, Mary.wor.hipper. cannot adduce one iota
of testimony from Holy Writ in support of their-
-h«tsh„„Ie„I,it? ^«me it yourself, «ir; call it
what you like-anything hut Truth."
"B«it, then," said I " diVl„'f \f
-IJidn t they got what they asked for?"

*Onnvfnce, marginal rending.

f4 nnto you, do
d unauthorized?
e can be but one

om the XV juid

; John :

B, whom I will
^ the iSpiiit of
''uthor, he shall

th ; It is expe-
I go not away,
you; but if I
nd when ho'is
jf sin, and of

me nothinrr.
r)everyo shall
I give it yon.
y name ; ask,
y be full.'

^laryJ I tell
luce one iota
rt of their—
f. sir; call it

y succeed ?

"Didn't Mary succeed? No-yes. Yes, Mary
succeeded if Mary's object were what it was not-if
it were to elicit from the Son of God a withering
rebuke to creature usurpation of divine functions-
divine attributes-divine glory, and to have that
robtike put on ondurin^r, irrefragable record I Did
Mary succeed? Did she, indeed I Mary, sir, did
not succeed at nskiuff; don't talk of ffettinff. Mary
asked for nothing ; Mary was not permitted to ask, .
much less make intercession. The most that can
be said for Mary in this connection is this,— that the
company were not denied on Mary's account-were
not denied because of her interference. When they
were in present-not prospective need, as was likely

the case when Mary undertook the mission "

'♦ You don't mean to say that Mary "

"No, of course not, but this I will say, that al-
lowance may here, perhaps, be not improperly made
for lack of precision in verbal expression, character-
istic of the East, and not unknown amongst our-
selves, which deceives not the listener, nor is it
intended or expected to deceive. Well, when they
were in present want, and realized their need-when
other and ordinary sources of supply had failed, or
were known to bo unavailable-wben they who sent
Mary found He would not listen to her. would have

I HI

1 f

•>"'•;• 'i-V "M..t lo„k lo ,F..u« ,lin.,.|lv, n.n.s, ,..,.M
fo(hnMMloM.._r,M.mMI,...f '('M,.H.',|o..,„.» ,„,.,„,

W,-wI.n.W-, r, ,..^, ,,„,„.,

t.l tluM.) <..Kl.su,,,.lu.lHM.i.-,u.nl,u.n,..<li.,;rtoIIis

-.|> -HI, iriMMho '^o,Ki uin,.'ornisp..ovi.hW;

tlH\V dn.nk niMl ,vi,.ln.,l lK.ru,Ml.(. I>,ml."

IKMJMnjT ol'lluMlivilK. IXMIIUV."

"Ix't.KsHoo. W. I.avo MlnvHl.v r.H.n.l It u„s not
^Mvon «o,.|K.r,,sk,n^._ro,..,«l,„|,, ,,;,, ,„„^ „^,^. ^,^^^
^v.••^sno.,HM•milkMlto; lot, u. ,vml .,„ „.,<! In.nMvl.,..
\»"^«-'''' ""t Mnry W.KS nwMlo (|,o n:r,li,H„ onmns,,,!.-
»*'<).., tho honcrarv luvuvr „f H,,, n.,, ,>| |,|,.ssi,„r_
^vhotho.. or .u.( i, was rocoivo.] ... di.po.sc.l cM.y
M.-.rv.,r tluo,,irK Ihm- ,,jxo.uy - nlu-tluM-, i,, a w,ml
"".v part i„ 11.0 transaction was assic.,,,,1 t„ „r per-
'•»iHo.l Mary l»y th. IKmmI oI thoCluMvh, as per tho
sai rod roooni :

governor of the f,v„t. A„d tLoy I re i, ""u.,^:

i"«'".v, must (niNt
"»"' (If liiul not

n'<'<'IIo tliniii to
His |»rovi(lin<r;

.Oi'd."

<1o witli iIhmIIh-

»mi(I it wiis not

'' 'lot, iisk nIio

"ihI Irani wln«-

itn <»t'tranNnii.<-

Ii'*|)<).Sf(] of |)y

v\\ in a wonl,
K'd to or por-
vli, as per the

•pot8 of 8tono,
10 Jews, con-
•losn.s Miiifh
water. And
^"tl Iio Haitli
oar unto the
'•0 it. VV^Iion
3 water that

WHS mn.lo wino. and kn.nv not wImm.i'o it Waw, (Imt
llin H.M-vantH wliirli drew tli« wHtor kn(!W.) tin- }/'»v-
crimr of tlin fcust (-allrd tli« ln-i.I„^ro.,ni. and Hailii
imto hiin, Kvor.v man at llu- l.(.jrinnin;ur ,Jot|, ^.-t forlli
jrood wn.c.; and when mon liav,, wHI drnnk, tlion
that whici, iH worno: Init tlion huMt kept tlir p.od
"•mo rtntil now. Tliis iM-^rinninor ef niinicIrM did
'IvHUH m (ana of (Jalijoo and miinifrKtrd forth \uh
iflory, and jh'h <lis<ip|,!.s hdiovod on him.'

•♦ Th«!ro, Hir, yon havf it nil."

'• And no mention of Mary?"

♦• No pnrtienlar nientit n : HJie is one of the dinei-
ploH, that \h all ; and that all in not a little.

♦

•♦ Let me eall yonr attention to another Ineident :
Saint Matthew thn.s reeords It:

♦• MVhilo he yet talked to the people, hehold hin
mother and Ihh hrethrcn stood withont, denirincr to
Hpeaklvith him. Then one ««lid nnto him, HehoM
thy motlnu-und thy brethren t^tand withont, denirinir
to (Speak with thee.' ^

"Now, what did the great Teaehcr say? —what"
did He do ahont it? Did he forthwith say to the
iriiiltitUde,-.

"'Give place/ Behold f the mothero/your Lord and
Mmter slandelh without and would enter; go ye out;
do her reverence. Go down upon your kntes in her
sacred prenence, saluting her thus with one accord,—
Hail, Mary ! full of orach ; rlesskd art tiioi
8

-.ONO „.„,,„. ! m,., ,,u„g, ,•„ M, „,„„ u.l ,..
'»ler; e..oH h.r kit,.,- „M due .ole,unU,j; „,u
'Z"! '"' """ '•""'■■ """ >'- «" '-hk, or i„Z

"DM Jos,H talk <!....? clklll„»„e„,„,„,„j,
Let „s a„|,,>,..,e Hi,,, to l,,.vo done .„. Let us s,,,,.
1-0, .,.o.,,.,t,ho ,,,,,,,,,,, J,, ,,^,,^^,^,^^^^^^.^^^1

- . JW, o„.e..„l „„<, „,,s ,„„. ;„„„„.,, „„„
«o,.tod Let us suppose that „u her euteriuj, Jesus
saluted her thus : o-'"-s"s

"'IU.L.M.,UV1 PLLLOrciUO^, BLESSEDAUTTItoU

'^"D' ">'d U shall be granted Ihee.'

"Let us suppose all this to have been said aud d„„e
-""<! «ha. „,ore ,!,,,,,, if SI„ry he the Queeu-

™c|esssou,e,aheher,oheV_a„d„„wturu«.e

i; :; ^ T-T' "'' •"''"'""^' """ "^ "■"^' '"■■■"

^>'iat blither f/<V/ transijire.
" * But he antJucrcd — '

Mt/ name bid her

solemnity; sent

/iiffh, or a/iiff/ier

so coiuin.'uit] ?
'»>. Let us 8lip-
Ik'j' wore hidden
■s i^')norod, thtis
entering, Jesus

.ESSEDAHTTIIOU

>/y mother, shall
behalf of these
readily grant.
'>e enthroyied on
Jctithjul, pre-
nd supplicatit.
's thy requfst?

said and dojie

3 the Queen-

now turn we

we nijiy learn

Perhaps, sir, I Ijad hotter conuect

preecdi

it with the

w^i

' — said unto him Ikhold thy mother and thv
hroMiron stand without, (hvsirin- to sj.oak with thee,
lint he answered and said unto him that told him '
t replying aloud to the private intimation] ' Who is
my mother, and who are my brethren? And he
•stretehe. forth his hand toward his disoiplcs, and
said, liehold my mother and xu- brethren* For
whosoever shall do the will of my Father which is
in heaven, the same is my brother and sister and
motJier.

■'Go on, sir; let us hear how it ends."
*' Wliat further would you learn?"

♦« Why, Mary's and her other sous' purpose in
coming, and all the rest."

" You want to know," 1 suppose, - how Jesus
spoke to her this time."

" Yes, and what lie said."

Parson handed me the book, or rather he pushed
it towards me, for it was heavy, saying,

" You can read it for yotirsclf, sir," adding-'' if
you can find it."

I looked. I found— nothing.
" What I " I exclaimed, " nothing further ! "
" Nothing further, sir. I read, as you see, to the
end of the chapter; the next begins with ' The same

3(J

dny wont Jesns «„t «f the h„„so [luny so<.„ „fte,. }«
""t stated] :.„d 8„t I.y the sea side And pet
multitudes wore crnthered t,><rether unto him. so that
».c went into a ship, etc..' But I need n't repeat it :
you have it hef<.ro 30U. Next folh.ws the parable
-i the «o.ver. No. „„thing f,.rthor al.out visit or
v,s.tors-„ot a sentence, .iot „ ,yU,U}c. What
Mary and her other sons uanted-whether or not
they went away without «oeing Jesns - whether or
"ot, .f there when Je.u. went out of the house. He
gave them audienee-not a word! In fnct sir
the.rbo,nincr would not have l>een noted hut fo'r the'
great truth the announcement elicited. Saint Mat-
thew, sir, for one, was not. evidently, a Mary-wor-
8hif)|)er."

- How about the other Evangelists ? What do
they say about it?"

♦' Well, sir, Mark is next; let us see if Mark has
"lore consideration for Mary. Let me have the
'Ml.e ; the account is, I think, in the third chapter
ot the gospel by Saint Mark :

t,.;;lZ!''T ^'"'"« *'^^" his brethren and his mo-

" ^Vorse still ;_• his brethren' first."

•' • There came then his brethren and l.!« m,.fi
«".l, standing „,t|,„„,, sent unllrhlmf 'rife^ilr::

[lifjw soon after is
side. And peat
V "iito Ijim, so that
need n't repeat It :
>II'>W3 the par«l)Ie
or »l»()iit visit or
1 syllable. What
I — whether or not
8II.-J — whether or
of the house, He
^1 • In fact, sir,
noted hut for the
ited. Saint Mat-
>tly, a Mary-wor-

listH? What do

I see if Mark has
'ft me have the
he third chapter

•en and his mo-
st."

and his mother,
ini, calling him.

And the multitudosatalmnt him,' [a low pulpit that '1

;;•; they .sa.d unto hi.nlJehold, thy mo'the an thv

M'thren without seek for thee. And he answe eW

thorn .ay.n.MN'ho is n,y mother, or n,v In Vl ^mT'

i" md '-tr' ->;-<. -.l-ont on them whi;.h sat al.out

ini, and ..aid, I}eh(.l,l my mother and my l.retj.ren »

I'or whosoever shall d„ the will of (J,.,! tl e s mo

•s .ny brother. an,l n.y sister, and n,othe A„d e

iH'gan again to teach by the sea side.'

- There you have it, «ir; Mark is as indilferent to
the clain,s of Mary, as is Matthew. Mark, sir, is no
"lore a Mary-worshipper than Matthew is."

- Luke comes next ; try the Gospel by St. Luke."
He turned to the Vlll chapter, and read-

y ' Then came to him his motheV and his brethren
and cou d not come at him for the press A ,1 »'
was told hin. by certain which said, Tl y m.,the ,.d
thy brethren stand without, desiring I ehee
Anddie answered and said unto them, My mothe,'

it.

•' There, sir, you have all that Luke says about

" Why," said r, .. Luke is not even /^/C-e-warm
in Mary's behalf."

"Sir, neither Matthew, Mark, nor Luke was a
worshipper of Mary, that is evident. And, as for
John, he says nothing about the visit. This is hard
on the Mary heresy, b:it it is honest."

•« Perhaps they didn't perceive wh«t Mary was,"
I suggested.

"And if she were what some think her, onght her

divine Master not to have known it? And had he

known her to be of more account than other of

the disciples, would He not have treated her

difforcitly? In fact, sir, Mary-worship is the

most unjustifiable, the most absurd thing con-

ceivable ; it is most God-dishonoring : « My'^glory

will I „,.t give to another, ,»either my pnuse

to gRivcn images.' What is that Jesus said to

Mary from the cross? * Woman,' said He. 'behold
thy son 1 '"*

" That was Himself?"

" Some think that, but I do not. I tak-i « son '
to be John, f<,r He said right after, • Ix^hold thy
mother ! ' John seems to have so understood, for
from that hour he took her unto his own home.
John thenceforth was to be to Mary as a son; Mary,
to John as a mother.

-'Now, there stood by the cross of Je^us his
mother, and his mother's^ister. Mary, the wife f
Cleophas, and Mary MaguaJene.

- >yhen Jesns therefore saw his mother, and the
nis motlier, W (mian, behold thy son !
*St. John, xix : 20.

rh«t Mary was,"

k her, ought her
? And had he
t than other of
ve treated her
fvorship is the
nrd thing con-
ng : • My glory
her my praise
Jesus said to
i<J He, ' behold

I tak'i * son '
, • liehold thy
nderstood, for
lis own home,
ia son; Mary,

of Jesns his
T. the wife of

>ther, and the
, he saith unto

"'Then saith he to the disciple. Behold thy
mother I And from that hour that disciple took her
unto his own home.'"

' "So," said I, "the mother of Jesus was His
hitest care and solicitude."

" The object, yes, and a worthy object she was ;
but you must not suppose that Jesus cared for her
at the last, only, or chiefly at the last.

" The lledeemer's work lacked but the final stroke ;
the man's might be attended to. Jesus was never
lacking in love and reverence for Mary, His mother ;
to so judge were to greatly err. It was Mary's
Lord that called her Woman-not Mary's son. It
was her divine Master that said at the marriage,
♦ Woman, what have I to do with thee?' It was the
Son of Man that declared ♦ My mother and brethren
are thfse which hear the word of God and do it.'
If Jesus rebuked Mary as at Cana of Galilee, it was
not that the son loved the mother less, but that the
Teacher loved the disciple more. If, on another
occasion. He did not respond to Mary's call, it was
because He was al)out His Father's business— because
Ho was doing a great work and could not come
down— doing the will of Him that sent Him,— be-
cause, too, He was willing to practise what Ho
preached— because the man was under and subject

40
|^^«.e S,,,, of M,.„, .,,„ 3„„ „f Mao- to .h. S„„ „f

" M„,y, n,i«io„ ? Mn,.y, ,„;,„,,„, ,,,, „, „,.^ ^

Sl.e «..„ to have l.oe,, moH.e,-, „„r.o and matemul
guard,,,,, of Jes,,,,, ,„„, ,,„j ,,„^ ,j.,,,_^ ^^^^

m,«.io„, „„d ,.ig,,t ,v„r,|,i,,. did sl,o acoomplisl, i,,
Ood help,-,,,, „er. Mary ,,„s 1„ ,- ..wa.d , «,,„ ,,„,,
ontere;! ,„to ro,,, ,he ,«t that ,.o,„ai„.,tl, to ,l,o
pnopleofGod.'

•' M'..'.V i» ..nt doi„g d„„l,|„.,,„,„,<,<, j„„,^ j|,^,_y„

" Pool.1 Fro,„tl,ctimoofMa,.y, h.tervio-- with
the a„gol till ,o,„o ti,„e after the Savio„r', hirth

H;"-y w,„ of „„ iu,,,„ ,„,„„„(, ,.,,,,,,_„;

.".gl.t ..avo .,id, ,. „,d Joh„ „f „„ „,„;„„,^
He „„„t „,e,ease, l„,t I „,„st dee,o,,,.e.' Marv

«, the,, ,,f „o liule „„, „,hel,„d„,vo,ktodo

"' 0,K ,„,. „,a„i<i„d-for the world , her „,is,io„

«i.i.v Wed, the wd w,,, „,,h her, ,,: ::;,

Moused „„,„„„ „.„„,„„ , „i^ ,.,^,_,^, |_^_^ ^__^^

w,tl,d,.aw,,; she i,l,|e..ed, she i» with the Lo,.d.
Ma,.y ,I,d her a,,poi„to,I work, God workiag i„ h.„.

Vfarj' to the Son of

inissfon vast .'lucl

Ted duty, then?"

to will and t(, do of His own good pleasure ; God
can, God does His work : to God I)e all the glory.
Mary Is blessed, let her he satisfied; I venture to
say she is-.atistiod relatively, I mean; satisfied,
yet dissatisfied, serenely dissatisfied, desiring that
she may he tilled with the knowledge of His will h,
oil wisdom and understanding."

- You say ' Woman, l)eh<dd your son/ ' was said
in reference to John : then, at the last Jesus Ignored
the mater-filial relation."

" What does St. Paul say about knowing and not
knowing Christ after the flesh ?"

" I can't quote It."

♦♦ I will look It up, sir; it Is in one of His epistles
to the Corinthians ; the second. I think."

He searches.

He finds it.

" Here it Is, sir, in H Corinthians, the v chapter;
shall I read It? "

" If you please."

" ♦ Wherefore henceforth know we no man after
the flesh : yea, th(,ugh we have known Christ after
the flesh, yet henceforth know wo him now no more.'

- You say Jesus then ignored the relationship.
\\ as not He condemno'^ to die ?-crucitied ?— ready to
dismiss His spirit? Why talk about his Ignorinrr

that which forthwith was to termhiate for ever?
His foot is on the threshold : a minute later and
Mary's son departs, to return no more. Mary's son
dies; vriU he five again? No. The son of Man
expires ; wiFI He n'se to newness of life ? He wiil —
He has. Jesus died ; Christ has risen-hath ascend-
ed up on high. Mary's son is Mary's son no longer.
Mary's Redeemer liveth— ever liveth. Mary is to
know Christ no more after the flesh. Henceforth,
it shall be true of Hrni, in every sense, His mother
and brethren are t/iei>e which hear the word of God
and do it,"

Then Mary is not now Maiy. mother? "
" Do you mean to ask if Mary is or is not at pre-
sent the mother of our Lord— the Lord Jesus?
•' Well,— yes."

'• Consider Christ's words,—' my mother and ray
brethren are tht;:3 which hear the word of God and
doit.' Does He speak of the departed ? No. Why,
sir. nothing can be more absurd and ridiculous than
t<» talk about the maternal and the filial relation
beyond the river. You remember what our Sav iour
said in reply to the enquiry alH)ut the woman that
had had seven husbands, as to whose wife she should
be at the Kesurrection?"

•'I do— about marrying and being given in mar-
riage.'"

spveii in inar-

«* You may look it up; look iu the twelfth chap-
ter of the Gospel by St. Mark."
I did so.
" I have it, sir."
"Read it."

" ' And Jesus answering said unto them, Do
ye not therefore err, because ye know not the
scriptures, neither the pover of God ? For when they
shall rise from the dead, they neither marry,
neither are given in marriage ; hut are asHhe ano-els
which are in heaven." '^

'♦ If then, sir," said my friend, " if in the re-em-
bodied condition, nobody shall be nothing to nolmdy,
to speak boy.fashion, think how absurd it is to talk
about blood relationship out of the body. They are
as the angels of God ; they are as the angels of God.

" My throat is dry. I have talked myself hoarse.
Go down cellar and get me some apples, l>est you
imve; Bishop's Pippins, if you have them, lean
eat a dozen, I think."

I went.

I filled a peck basket.

I brought thorn to him.

He put the basket down upon the flf»or, between
his feet.

He seemed intent upon eating them all.
I started to go after some for myself.

t I;,

♦' AVhere are you goinfrV" ^
I toIJ I)hn.

I told him, too, what I was <r<)ii)i? for.
*' Take half a dozen of these; wiU half a dozen do
you? It not, you may go for more."
He was joking—in earnest.
I helped myself. "*

How many apples he devou red-devoured is (he

word I don't know, I didn't keep eonnt ; eight or

- ''!' ''' ^''''' ^'*''''' '^« stopped. Parson was a eham-

pH>n apple-eater, with appetite and capacity for the

task-after twelve at night, esi)eeially

After a while I asked him, .^ Are you of opinion,
«a-, that death dissolves family relationship once and
for ever ? " -.

"Of curse it J„o„, tl,o Tester U merged i,„„ the
greater. TAere are no /„™,Vy j,,„, ;„ ,;„
aanc/uar//.*' '■

He got talking again about Jesus' regard for
Mary His mother.

" It is a mistake, sir, a great mistake, a very '
great mistake, to suppose Jesus lacking in love and
reverence for his mother, the best of women. Ihe
very nature and constitution of Jesus forbid the
supposition. He cannot but have been a most ten-
derly affectionate son ; none so appreciative of filial

^H,iJ li

iU8' ivgiird fill'

"Wigation,. „„„e ,, ,,,d^ ,„

1 Oil judge ':>"

" ^ J"^-"' «"•' *■••"'» His composition ■ from H;«
constitution I infer thi. .... . »• '"" • i»om His

'"'^'^ *'""' •M^-»rt from every thino- else
The f,rst man Adam is ^e figure of iL t^l
to rn»i^ A„ . Jn '■^ ^j J:itm that teas

,1 '""• ^' "•* '"»<= '•'e-. 1.0 was originally o/-

«n habitation of God ,!..„. i ., miuaed—

was „/• «/, tf / , : '^* '*' ''•"■'■'• She

1/ '"' ^'''' '■'"' "f '"' ion.,. Jo,„3 was Ho
■s, Iho 8c«,iHl Adam. Ho was »/• / ■

«-■, a"? !:.;rSc:.' K:f i^ '::''n'i-"" """''' "...i.

titio,, bctwce,, us Inv ," il' r r'l'' " """ "f l""--
eiimity.ovei, tho law nf"/ ^^^^'" '" ''!» H'sh the
i" onIi„a„ces , for to ,,,/ko 'n'" ""T"'^ """»"'«'

eile hoth unto Go fhw 1 i '"" .''^ ""S'" ■'"'on-

Jlain the enmity ?hc,":;" "'^l ''^ '!'» "T ' '"'^"'S

ul t"l',',jr.'..r '""" ""vo aecess by o„o Spirit
Gell';' """'■' ™^'*''''"'""--''>-'ews,,„d

*EpIi. ii. 14-18.
11

women, fellow-heirs, and of the same body ; I re-
peat it, sir, and apply ft to man, who under the law,
was of the circumcision, and to teoman who under
the larw was not of the ciTcumcision.

•' 'The measure of the staturo of the fuhiess of
Christ,' is that of a perfect man ; • neither is the man
without the woman, neither the woman without the
man, in the Lord.' Man—of twain one originally-
separated and re-united, remained two nevertheless
distinct and separate. Fallen, woman's sorrows
were gredtly multiplied : put in subjection to her
husband, he is to rule over her. In the second
Adam they are re-united : the re-union is complete ;
—one body and one spirit. The twain, you per-
ceive, are one body in Christ— members one of
another. If sons of God, by regeneration, « we are
not of Ifie bond woman but of the free. ^

" ' Wherefore as by one man '

*♦ What man ? The man and the woman— the ori-
ginal twaiu-oue man- woman.

♦« * Wherefore, as by one man sin entered into the
world, and death by sin ; and so death passed upon
all men, for that all have sinned : (For until the law
sin was in the world : but sin is not imputed when
there is no law. Nevertheless death reigned from
Adam to Moses, even over them that had not sinned
after the similitude of Adam's transgression, who is
the figure of him that was to come. But not as the

e body ; I re-
uiider the law,
nan who under

the fulness of
ther is the nian
in without the
le originally —

nevertheless
nan's sorrows
jection to her
n the second

1 is complete ;
lin, you per-
nbers one of
ition, • we are

man — the ori-

tered into the
passed upon
■ until the law
mpnted when
reigned from
ad not sinned
ission, who is
3ut not as the

ofTonce, so also is the free gift. For if through the
offence of one many he dead, mwh more the grace
of God, and the gift by grace, which iis by one man,
Jesus Christ, liath abounded unto man}'. And jvot
as it was by one that siiuied, so is the gift: for the
judgment was by one to condemnation, but the ft'ce
gift is of many offences to justification. Fw if hy
one man's offence death reigned by one ; much more
they which receive abundance of grace and of the
gift of righteousness shall reign in life by one, Jesus
Christ.) Therefore as by the offence of one judg-
ment canie upon all men to condemnation; even so
by the righteousness of one the free gift came upon
all men unto justification of life. For as by one
man's disobedience many were made sinners, so by
the obedience of one shall many be made righteous.
Moreover the law entered, that the offence might
abound. But where sin abounded, grace did much
more abound : That as sin hath reigned unto death,
even so might grace reign through righteousness
unto eternal life by Jesus Christ our Lord.'*

♦♦ Observe, sir, the joint transgressors,— the man
and the woman— are here spoken of as one, and pro-
perly so, for one they were, though distinct and
separate. Man sinned, man must suffer. Whom?
the seperate man or the twain? The two, most
assuredly. Joint offenders, they must jointly suf-
fer. The man without the woman, can he atone for
the joint transgression? By no means.

" • But of the tree of knowledge of good and evil

*Rom. v: 12-21.

thoiT sIiaTt not eat of it ; for in the day thut tlioti
eatcst thereof thou shalt surely die ' When and to
whom was this said ? When ? Before the rib M'as
taken — before the woman was taken out of the man.
To whom ? To the complete, the very good man — to
him her. 'Thou must surely die.' Whom? The

man subsequently separjite?— one of the twain? a

part?— not the whole? Xo, sir, thmt shalt surely
die' — thou MAN. Joint offenders, he— they— must
suffer. As in the great transgression, the man was
not without ithe womin, neither the woman without
the man, so in the making of atonement therefor,

the one is not without the olher; the sacrifice is

n.ust have been, full and complete. He— they sin-
ned not without the body (tiiey ate) he— they were
one, (the woman :vas taken out of the man, she was
of his flesh and of his bones), he — they must suffer
in the body —in one body. He— they ate of the tree,
— to the tree must he (they; l)e brought; on it must
he— they suffer the penalty due to his— their— trans-
gression . He— they ate of the fruit of the tree ; he -
they must hang upon the tree. He— they sinned
openly; he— they must suffer oi>enly. Death the
penalty, he— they must die, hanging upon the tree
— must die, not necessjftily be killed.
" Having sinned voluntarily, voluntarily mu^the—

,54WlL iK

they suffer, must ho-thoy die to make atonement
therefor; having surely sinned, he-they must 'shall
surely die.' Judgment against the evil work is not
executed speedily, else ' no flesh should he saved ;'
the fruit of the body shall atone for his-theircatinlr
of the fruit of the tree. Man, the whole man, musl
die-man in the state and condition in which he was
when the Jaw was proclaimed and the penalty
announced— that Justice may be satisfied and Mercy
prevail — a twain-one, a complete, a very good
man-one holy, harndess, undofiled, separate from
simiers, for such was man originally— „nc made,
Adam-like, not after the law of a carnal comma.id^
raent, but after the powers of an endless life. The
seed ofthe woman, he is to have been made of a
womnn; hence, the fruii ofthe spirit-oi the sepa-
rated, re-embodied, re-formed ('formed anew')
human spirit-the first-fruit, that of a virgin; fruit
ofthe tree of Wio-fnut it is the Spirit's office to
take of and give to man if he will receive it, and eat
that his soul may live-fruit of which he may freely
eat ;_fruit of the Spirit, the gift of God, spiritual
not materhil food, the bread of life sent down from
heaven, spiritual manna, with which the weakest
may he fed and increased in strength, of which the
toothless and the lock-jawed may eat and be satis-
12

fied — not that brend which perishes with the using —
substantial not tran-substnntial bread.

" Then, sir, mark ! The fruit unlawfully eaten of
was of the original tree of knowledge — a tree of
God's own right hand planting — was, of course, of a
branch of the tree, of a twig of the branch. 'Very
good,' of itself — fruit of paradise — not itself under tv
curse, it was made a curse for us — a savour ot death
should man eat thereof. Man so offends ; he is driven
out — Man : the man and the woman. ' Alone' he
entered — in one body ; has he, in the person of the
second Adam, re-entered paradise alone — without
the woman ? I don't believe it, sir. ' The head
of the woman is the man :' has Man got but his head
into paradise? and is he therewith content? Does
woman, neverthcloss, trust in him? Then, O wo-
man ! great is thy faith ! Methinks, sir, I hear the
dying, atoning Man say t< the penitent believing
thief crucified with him — to her who took of the for-
bidden fruit — stole it — and did eat and gave also to
her husband with her and he did eat — I fancy, sir,
1 hear him say to her as he hangs upon the tree —
' Verily I say unto thee, To-day shalt thou be with
me in paradise.' Believe me, they greatly err who
suppose that the sexual Adam, in the person of our
Lord Jesus Christ, has re-entered paradise alone, that

the using —

Ily eaten of
— a tree of
course, of a
eh. ' Very
■lelf under tv
)ur of death
be is driven
' Alone' he
rson of the
e — without
'The head
>ut his head
ent ? Does
hen, O wo-
, I hear the
it believing
k of the for-
gave also to
[ fancy, sir,
1 the tree —
lou be with
tly err who
irson of our
e alone, that

woman has not ^^ith him entered. Mark !— « in one
body by the cross.' The woman, sir, has entered in.
She is not barred of access to the tree of life. She may
take of the fruit thereof and eat, freely eat, and
give also to the man with her that he may eat. She
may drink of the pure river of life, clear as crystal,
proceeding out of the throne of God and of the
Lamb-drink of the gushing, inexhaustible fountain
—fountain opened up to* the house of David and to
the inhabitants of Jerusalem for sin and for unclean-
ness. She may, I thank my God, she may: and,
having quenched her thirst, she may say to ..thors.
' Come. A ».a let aim that is athirst come, and whoso!
ever will, let them take of the water of life freely.'
O, sir, it is a mistake, a great mistake, a very great
mistake, the supposing that the man is without the
woman in the Lord. Woman, sir, has not a great
high priest who cannot be touched with the feel-
ings of her infirmities. She has not in Christ a
friend and advocate who cannot sympathize with
Hagar in the house of her bondage, and Hagar in
the wilderness, cast out, athir.st and afflicted Iwith
Raehael in her travail, and Rachael bereaved of her
children,— with Mary and her sister Martha. She

* Opened up to, not opened up in.

may go to God in Christ, as to one with whose joys
and whose sorrows He is personally acquainted, with
whose trials and perplexities and temptations he is
familiar- can go to Him with confidence at all times
and on all occasions as to an elder sister, assured of
His willingness to hear, of His tender sympathy —
of present, 'very present help.'"

?E sliall see of the TRAVAIL OF
?sl HIS SOUL, and shall be satis-
fled : BY HIS KNOWLEDGE shall my
righteous servant justify many ; for he
shall bear their iniquities.— Is. LIII : 11.

•'Woman, sir, was the first offender; she is first
to suffer. The glory had departed. Who can con-
ceive of her dread forebodings, her trepidation, her
agony in the garden — to her, paradise no longer !
Who, sir, can doubt but that she was ' exceeding
sorrowful' — that, reproached and spurned by man
her fellow — her foUow man — spit upon, it may be,
oppressed with the sense of God's displeasure
and awaiting His appearance, she wont by herself
and fell upon the ground helpless, hopeless, comfort-
Icaa — that she could not, durst not pray, scarce
durst exclaim in her extremity :

' My God I my God I why hast thou forsaken me !'

" Who was pre-eminently the ' man'of sorrows and
acquainted with grief?' Who went forth with His
disciples over the brook Cedron, where wsls a garden
into which He entered, and His disciples ?-said to
them, 'Sit ye here, while I shall pray 'P-took with
Him Peter and James and John, and began to be
sore amazed and very heavy ?_said unto them, ' My
soul is exceeding sorrowful, even unto death : tarry
ye here and watch'?— went forward a little and fell
on the ground, and prayed that if it were possiiilo
the hour might pass from Him?-said, 'Abba,
Father, all things are po8sil)le unto thee ; take away
this cup from me : nevertheless, not what I will, but
what thou wilt '?-prayed thus a first and a second
and a third time, saying the same words? Who,
amid the blackness of darkness, within and without,'
cried with a loud voice from the accursed tree, say^
mg, ' Eloi, Eloi, LAMA sABACHTHANi ?' Ah, Verily
Jesus was a man of sorrows 1 His sorrows were,
indeed, 'greatly multiplied.' Was it all for man?
Was woman's 'multiplied sorrow' unrepresented in
His cross and passion? Is woman to reap where
she did not sow? No, sir; she has sown in tears ;
she shall reap in joy.

" ' But now, saith the Lord that created thce,0 Jacob
and be that formed thee, Israel, Fear not: for I baVc
13

redeemed thee, TTiave called thee by thy name ; tjiou art
mine. Wheyi thou p'lss^st through the tmit^rs I will be
y^ith ih^e',anrUhrough the rivers, fMy shall not overjl^no
., « • • Foi* I am the Lora lliy

Gad, the Holv One of Israel, thy Saviour : * *

Since .tlaon wast precious in n.y s.-ht, tliou hast been
honorable, and I have loved thee: therefore mil I give
HK^ for thee, and people /or thy life. Fear not: for I am
with thee: I will brinj; thy Seed from the t.ast, and
aather thee from the West; I will say to the iNorth, Give
UP ; and to the South, Keep not back : bnug my sons from
far\ and my slaughters from the ends of the earth; even
Vveryone that is called by my name: for- I h-vc^ created
him for my glory, I have formed h'm; yea, I ham made
m. Brin/forth the blind people that have eyes and
the doaf tlmt have ears. Let all the nations be gathered
tocrether an<» let the p<!ople. be as89mbled : wlm amonf?
them can declare this, a.id shevv us former things? let
them biinp forth their witnesses, that they may '>« .J"8t'-
fied : or let them hear, and say, It is truth. —Is. iui, l-y.

l\i

" Sir, a woman god has been invented ; a very
great multitude bow the knee and shout. Hail,
Mary! Three-fourths of them are women. I mar-
vel not. The tired, suffering child cries instinctively,
^Bock me to sleep, mother: Little Isaac prefers
Sarah's to Abraham's bosom. God's children by
vii-generation are born motherless, or Christendom
is wrong : it is Abraham's bosom or none. Boys find
it hiird to do without a mother— the girls, harder;
hence— Mary. Nine-tenths of the Mary-worship
is attributable, sir, to misconception in respect of the

nature and coHstittitiou of God, and of Jesns Christ
His Son, our Lord. « O Jerusalem, Jerusalem, thou
that killest the projjhets and stonest them that are
sent unto thee, how often would I have gatliered
thy children together, even m a hen gathereth her
chickens under her wings, and ye would not."—
' The seed of the won:an '_' made of a woman,' Jesus
was spirit of woman's spirit, flesh of her flesh
Woman certainly had then a part ax Him; has she.
oonc whatever now? True, we are to know Christ
no more alter the flesh, but in Jesus, in the flesh, is
God nuKle manifest. The fir.st Adam ' is the fi<rure
of him that wivs to come,' The Jesus that «,a/was
the Chijst that is. Can there be said to be no analoc^y
l»etween the spirit oftl>eflrst and the spirit of the
«econd, Adam?-between the woman, seen and un-
seen, and the Church, visible and invisible ?-
the Church, the 'spouse' «f the second Adam,
'the Bride," the Lamb's wife'?-the spirit human
and the Spirit divine ? Do not ' v..generation ' and
iorn again.' and the ' new i/.^A,' anl ^ born of the
Spirit ' involve maternity in the divine nature ? Has
Christ no ' bowels of compassion '? Is there no sis-
terhood in Christ ?-no motherhood in God? Is
'/7e' never to be interpreted /S/^e? Q, sir I
marvel not th.t a woman god has been sot up-that

§6

Mar}' is the god of the women I I marvel not that
with many of them Allah is God and Mary is Hia
prophet or prophetess ; — aye, and more than a pro- .
phet — their mother in God — the mother of God : —
that there is a strange God among them, and that a
woman. When will men perceive and women be
persnaded that in Jesus dwelt, that in Christ dwell-
eth, all the fulness of the Man-head» bodily I — when,
see in God, as revealed in His only-begotten Son,
our Lord, a Father and a Mother I

"But— what time is it f

" Don't know. Parson ; clock is not going — stopped
to listen to you, I reckon."

" Sir, a lie is a lie— fun or earnest. If I stop and
finish up, I shall be here to breakfast."

" Well, suppose you turn in with me, and resume
in the morning."

"No 1 I am off. I will be here soon again, if all
be well. Good-night, or- morning, whatever it is."

^p See page (59 for contimntion of the discussion.

§i^r$o^ §rowit • f '« §ntk.

III.

THE POWER AND THE GLORY.

^^OW, sir, a few words about the glory that
^-^ shall bf. revealed and t7ie manifestation of
the sons of God, and then back to Ste-
phen—to God 13 A Spirit and the form
ov God.

"Sir, the glory that shall be revealed is the
manifestation of the ii07is of God, or rather, the
revealing of the glory before invisible is such mani-
festation. The day was when

THE SONS OF GOD AMONGST MRK

were such inanifestly— when the son looked like the
Father. Well, no, not the sons of God, for, alas !
before man began to multiply upon the face of the
U

earth, the original glory, visible and invisible, had
depaited. Let nrc say this instead, when a ion of
06d — ibe created Man*^ — was such maDifestly.

"the first ADAM

had, however, to wait for the manifestation. He
was * made' — he had t?ie form of God, but he was
without power ; he was a* one dead, as one in a deep
sleep. He did ii#t, of courbe, jfenoto Mmietf. He
had not the knovdedge of God. He desired not the
knowledge of his ways, jftid I say this s: . of God,
THE FiBST Adah, had to wait for the manifestation ?
I talte that back. He had to wait, rather he await-
ed— uncobscioiisly awaited- -the inspirdiion of the
Almighty which giveth understanding. Melanwhile
he was God's ; God had made him, bat he bf coarse
was not a son of God, he was not a child of God, he
was not of the family of God— not adopted therein ;
he was ' made,' he had the form of God, that'Was dll.
God breathes into his nostrils the breath of life, the
thing becomes a man— a son of GoD^f fbrlb ! be
AWAKES IN HIS LIKENESS. He owokts—he pttts on
his strength— he rises— he shakes himself from the
dust— he puts on his beautiful garments. He arises
—he shines, jor his light is come; for, behold,

•" Vhilch was ttie soil of '^dkfti, Wliieh'i^ia^^ ■tfil i/ bod.'^— tiike S : 8.

i .'* 'bnt M many m' raoetvod dim, to them 'glkve H« pd#to Mlibbbi^e
the ions of Qod.*'— John 1, 12,

'i;)il<! (iLORT d* TtiE toiito ifs txsteix VP&m hiin. Itis
QLOtir IS sEEiN vlfOTX him. ^is e^es aft noto open —
Ae rises — he stands upon his f€et — hie comes foHh :
^eitioQStr^titfn df the spirit ati9 of power ! li^o,
tb, there Was tjot Atv aWaltthg thfe manife^Stdtioti ;
thei-e >^a3 the atwaittng of power, of the otw op
p(JWe'k— pdtocryVowi 6nhigh;fhePeWas the awaititig
df that Which give^h Hfe-^Afe Ufe ihat wjts the HgU
iif m^n. lilas! voas, riot is. Was, for thiitd*5r —
the ddy in Which the gi6ty <Jf God was revealed !n
TWrth, (is in the flrBt Adam— that dajr has passi^, is
gbne. The tti^ttiOry of the Of-iginal fnanife6taHony
the extdrntil revelation, the 'It'X(eMe«8,' has perished
from the earth. Tell some of «Ae sons df Gfod of OOr
(day, some of the sons of God amongst men, of the
external, the outwardly visible glory 6f the flrst
temple — the first living human temple — tell them
that the ' new robe* will not have been the' first of the
kind — that the glory of the second temple shall not
be dissimilar to that of the first,— tell them that, sir,
and they will say, Tut, you fool! — they will laugh
you' to scorn."

" What about Stephen?"

"Stephen? Stephen's is an exceptional case ;
the explaualidn is thid :

" God would then and thtsfeiftalCe kubWn to the

Jews the riches of the glory of the mystery, Christ
{the Spirit of Christ), being « formed' and dwelling
in each of them that are His, the hope of glory : hence
the grand pre-manifestation— <Ae light of His coun-
tenance — the visible glory — the light of the know,
ledge of the glory of God before revealed (at the
transfiguration) in (he face of Jesus, the Christ —
the external evidence of an inward assurance, the as-
surance that Stephen was meet to be partaker of the
inheritance of the saints in udttr—tJie demonstra-
tion OF the Spirit that the Lord Jesus shall change
his vile body that it may be fashioned like unto His
glorious body, according to the working whereby He
is able to subdue all things unto Himself, and not
Stephen's body only, but that of eac'i and all that
love his appearing— ilw pledge that the saints shall
in a future state be ' as the angels of Ood,'—' equal
to the angels.' No wonder, sir if this revelation of
glory, this manifestation of th^ truth, this demon-
stration of the Spirit and of Power commended it-
self to the conscience of every man present in the
sight of God ; little wonder, sir, the ex-high-priest
broke the silence, the awful silence, with the en-
quiry — with the irrepressible enquiry,

" ABE these things SO?"

"What things, Parson?"

'* The trnth as it is in Jesus ; that is the shortest
and the readiest answer I can give you."
"Not, then, the false accti sat ions?"
"No, certaiDly not; the manifestation of Hie
TRUTH disposed of tliera.

♦ • • •

" Now, passing by Stephen's able reply— marvel-
lously able but for the fact, the obvious fact, that the
Spiiit of God was mouth, matter and wisdom "

" Then j'ou don't think Stepheji ?"

"A man of ability?'

" Yes."

" Yes I do, n man of great ability, of great
foree of character— a Peter-Paul ; but who is Peter,
and who is Paul, but minister by whom others be-
lieved, even as the Lord gave to every man? Sh-,
It is all of God— all of God. ffe giveth to all life and
breath and nil things; *he inspiration of the Almighty
giveth them undet standing. "

• • • •
While Parson was talKing, a neighbor called in as

he was goiitg by— it was McDougall, the teacher—
and as soon as I well could, for Parson's talk, I said,—

"What's the news?"

McDougall gave me a wink and a look, as
much t'.s to say,

I) I

Now FOR FUN !

nnd then told ns that the new Pope had said to sonic-
body, or to fcome depntation (in reply fo an address,
ho thonght) that the loss of temporal power pre-
vented the free exercise of the spiritual, - that that
was about all the news he had.

Parson, annoyed becanse of the interruption,

turned short round and demanded, not very coui-
teously, —

" How did you hear that?"

" From the papers."

" What papers?"

" The newspapers, of course."

" The newspapers lie, sir ; they lie ! He never
said it. He knows better ; he knows the world knows
better. Sir, the idea is absurd ; it is ridiculous t
Spiritxial power dependent on temporal power! —
Christ, on Caesar ! Hut, tut, tut ! The situ has more
need of a candlestick, — Boreas of a bellows ! Was
temporal power needed to deliver Israel from
Pharoph?— Paul and Silas from the stocks ?— Peter,
from Herod and Herod's quarteruions of soldiers?
from prison and from chains? When, sir, did
prophet or apostle ask or need temporal power to
enable him to smite or to heal, to kill or to make
alive? Never, sir, never! Leo never made such a
remark.

<t*

" LEO KEVEB SAID IF.

"It may liuve been made by Sceva."

" Sceva? — Sceva?" we botli asked ; "Who is
Sceva? — who was he?"

Parson turned to the xix chapter of tiik
Acts of the Aposti.ks, and read as follows :

" ' Then certain of the vagabond Jefcs, exorcists^
took ujion them to call over them which had evil spirits
the name of the Lord Jesus, saying. We adjure you,
BY Jesus, whom Paul preacheth. And there were
seven of the sons of one Sceva, a Jew, and cJiief of
the priests, which did so. And the evil spirits an-
swered and said, Jesus I know and Paul I know,
BUT who are YE? And the man in zohom the evil
spirit was, leaped on them, and overcame them, and
prevailed against them, so that they fled out of that
house naked and wounded.'

" Sir," he continued, " if anybody ever deplored
the loss of 'emporal power — ever regretted that the
sceptre had departed from Judah — ever made so
damaging an admission, it was this chief of the
priests and his vagabond sons, and it was after that.*
With their people they could play the Apostle to
their heart's content — it might pay ; but they could
not fool the devil. They tried that' once; they
would not repeat the trick.

" Til Bill SPIBITCAL TOWEM

was BO match for his. One trial proved ft. It had
a name to lire, hot it was dead ; hence, a desire for
help ; not that temporal power and nothoritj conld
compensate for the lack of spiritnal— not that the
spirits wonid then be subject tothem-not that, with
it» help and the anomting with oil in the na^e of
the Lord and with prajer, they coirld heal the sick-
not that they wonld be able tn mmfi, ttdmll^ smite
with a enrse, or restore th<* de*d to life ;— tbeye
they conld not do; these they ne^i^ ntft attempt. But
teinp«)TaI power artd aatho^rity confld do thi»,for them :
make it InwtQl for them to pnt any man to death
who, however actnatcd, shonld dare to attack tliera,
to strip them of the gaih of spiritnal power and
anthority — prereut their be-fooling the people.
Sccva,sir, may have thonght, may have said that.

" SCKVA WAS A JEW.

He was not a disciple— a minister— a representative
of Him whose kingdom is not of this world— of Hirr
.who said to His disciples, ' Te know that the princes
of the Gentiles exercise dominion over them, and they
that are great exercise authority vpon them. But it
shall not be jo ammg you; but whosoever will be gy-eat
among you, let him be yonr minister, and whosoever
wiU be chief ammg you, let hint be your servant.'

Sceva was chief of the priests. He was not a. Pope
liowever; the Levitieal hiw juliniltetl of no such
individual pte-etnintnce."

*« i>

Periiaps," said i\iLDougall< •' it is my mis-

lal

leiid ; preveyited the free ext'r.
cise of the sjv'ritHcn ■; rr^ uity.' "

" lint, tut, tut!- riiK authouity (ind not tub
PowKU ! Send a man on crutches to catch a horse !
What said our Lord to the eleven Apostles just
before Ills ascension ?

" ' Tiirry ije in the city of Jerasahm until yc he
endued tvith power — '

" Power from where?— from what quarter?— from
what source? — from how many soun es? From one
source, one all-sufficient source— simply, solely,
'/'•ow— ON HIGH. He makes no reference to temporal
power— to temporal authority—to temi)oral perinit.
Jesus never said, never intimated, without iiiicsii ye
can do nothing. The Apostles were not to wait for
the overthrow of the KoTnan empire— for the rule
over Jiidea— for the keys of the city. What ! the free
exercise of authority derived from ox iiioh— from
the ETERNAL GOD- fnm Him tvho is above all
2)rincipalilie% and pnvcrs — continu

upoi

pos

session of temporal rule —tcmprral power ! B.di ! I

will go after that."
10

■':~ a).WLg gg'i

GCy

He went.

" Tell you what," said McDougall, after Parson
had left,—" Tell you what, Parson is a terror ! Did
you ever hear

" now PAKSON GOT THE BETTER OF A RADICAL?"

" Don't know ; I may have."

" "We had a big time at Parson's one night ;
there was half-a-dozen of us there— 'Bill Mac,'
for one, and you know what a fellow he \h to yo on."

'♦ I know. Bob Peters says he can't say How's
Sophia? but the engines are out."

McDougall laughed.

"That's so."

" Well, go on."

" Well, as I was saying. Bill Mac was Uier.,
and he was going on crazy wild ; you k, ow how he
talks."

" Wliat was it all about? Tell us that. '

" O, he'd upset everything— throne—govern-
ment— parliaments— everything— u[ let them, turn
them bottom-H<lo up, rightify tlxom short metre— if
he could."

" Just like Bill."

" Well, Bill wr sitting before the fire, feet up,
chair on its hind legs, and going on like mad. "

" Did'nt Parse « pitch into him ?"

" Wait a minute. Yes, he did, first going off;
but what was tiie use? Bill had too much h\n<r
power — no reason in him. Parson bo:e it a-
while,.and then he got vexed— got right vexed. I
saw he was, but he said nothing— not a word —but I
saw he wac mad. Bill's dog had followed him—"

" In his talk ?"

"Followed him from home — nonsense! The
dog was under Bill's chair— under or about his legs
somewhere. Bill was sitting back, so fashion— dog,
so— and there was a pot of hot water hanging from
the crane, boiling away, and it leaked a mite, end I
says, not thinking, says I, ' Parson, that pot leaks
some.' ' So it does,' says Parson, and then, taking
Bill off, says ho, ' It must be fixed ukhit off !' and
with that he picks up the poker, ami all of a sudden
he grabs the pot by the leg, and gives ajerk. Didn't
upset It quite, no, for the poker slipped off; but it
spilt the half, and that scared the dog— scalded him
I reckon, for he ups with a yelp and a spring and
scuds Bill Mac "heels over head backwards, chair and
all, and then out of the window through a pane of
glass."

"Bill or the dog?"
" Dog, to be sure."
"Was Bill hurt?"

" Unit ? 'Bout Li-oke the back of his Iiead."

" It was crackod before."

" CrackcHt before and boliiiul now, tlion."

" What did Bill Mac say?"

" O, I don't know ; he bhitliered away abonl it,
1 mind what Parson said ; says he, ' That's Uadicai-
ISM for you.' "

|HAT WHICH MAY BE
known of God is manifest

for God hath shewed
it. . . For the invisible things
of him from the creation of the
world are clearly seen, being
understood by THE THINGS
THAT ARE MADE, EVEN
HIS ETERNAL. POWER d
GODHEAD.— Rom. 1 : 19, 20.

§innon §miii : §hj §iilL

><••< —

IV.
THE MOTEIER OF JESUS.*

j SET out the otlici night to toll you why I
9^i) judge Jesus to have been to ISIaiy a most
y considerate and affectionate — in a word,
model son. Perhaps, sir, you thought I had
lost my way or forgotten my «'rrnnd, but no.
I undertook to establish the fact of His being
another Adam — a twnin-one Man, tind consequent-
ly holy, harmless, undetiled, .separate Jrom sinners.
Such was Adam in his original state and condition."
"Before the Fall?"

"Dist'ussioi. lonewcd. Sec page 5G.

" Yes, and before Eve wai a won)an. By the way,
I told you, I think, tnat Adam isi this, his first-
original ( ?) state and condition, was separate from
sinners : had I said s aparate from Adam the sinner,
I should have better expiessed myself. Now, sir,
Jesus' twain-one humanity established, it follows Ho
must indeed Iia\e been holy, harmless, undefiled,
separate from sinners ; whereas, if an Adam and
not an Adam-E\c— if a man, and only a man, His
divine nature excepted, the question is, Wa? He a
sinless or a fallen Adam? How is it to be settled?
Hence the in portance of establishing beyond pcr-
adveuture the fact of His l)eing an Adam-Kve— a
twain-one man. This determined, it. follows that
Jesus could not but have been to Mary all that parent
could desire in son or daughter— in son and daugh-
ter."

1 asked Parson if he supposed Jesus died of a
broken heart, as some tell us.

"Xo, sir; by no such means. 'I am the good
shepherd,' said He, 'and I lay down my life for the
sheep. . . . Therefore doth my Father love
me, because I lay down my life that I might take it
again.' Sir, Jesus was not killed ; grief did not
break his heart. Ho died because He would, and

when He would. He gave up the ghost ; it wos not
wrenched from Him. Let us back to Adam—
'figure of him that was to come.' The seed of the
woman was, of course, within the man originally :
when his side was opened and the rib ta^en, it de-
parted from him. It went out from liim, for it was
not of him— it was of the woman. It was spilt— poured
out. The Red*?emer's side was- pierced, but a rib
was noi taken therefrom. Why? Because, sir,
His Spirit— the Spirit of Christ, that Spirit ' whom
the world could not receive, because ' [being invisi-
ble] ' it seeth him not'— was, after Christ's death and
ascension, to have descended — to have been poured
out — to htive been 'poured upon us from on high ' —
to have been pour ' out on all flesh— to have been
shed forth — shed abroad — to have been ^ shed on us
through Jesus Christ ' — to have thereafter continued
in the world. His side was opened, but a rib wua
not to have been taken— the Spirit of the second
Adam was not to have been ' made a woman,' tan^i-
ble, separate and distinct — another Eve. Not ^^
the spirit, the holy spirit o/Man. He [Sho?] our
mother 'after the flesh,' P>e*— Lifk, hor name pro-
perly — was ro-embodied, re-organized, re-formed —

*Living, uiarginnl rending, Gen. ill : 20; Z/(/e, Clarke's
Couunentary.

m;ulo a tnip crentvre — ' mado a wouuin.' Fiiii- m tlic
imion, luM" glory that of the nmn, she v. \8 'without
spot or wrinkle or niiy sn.-h thing-.* Tho niiin's
sister, his sister .>h. it, thus mmle and fashioned,
w«8 forthwith his hri<] % !i * sf)f>(jso--tho man's wife ;
himself t!io bridegrooj s, llio head of the woman.
The side of Josus was pierced, the blood and water
descended, was poured out from on /ii(/h, — but a rib
was not taken. Why? Because, sir, the Spirit of
the second Adam, His *S'/.v<<'r* (His sister spirit) was
not t<) have been 'made a woman' — was to have
been the inner fife of those with whom Ho [She?]
shouid individually take up His [Her?] abode — was
to have been the inner (ordinarily, the hidden) man
of their hearts — of the heaits of tho.so whose indivi-
dual bodies should thereby beeonje 'temples of God,'
'temples of the Holy Ghost.' Because, sir, the
Spirit of Christ was to be a Comforter, to dwell
with God's people here, collectively — to bo with
them always, even to the end of the world. Be-
cause, sir, Christ's Spirit was to be in a figure (not
actually, as in the ease of the holy spirit of Man)
was to be in a figure re-embodied,! re- organized, re-

•Solomotj's Songs, v: 1.

tRe=c!»bo<Mcd , nevertheless
flush and of his bones.

of the same body — of his

formeil. Because His sister (His sister Spirit) —
Being of His twnin-ono Being — was Ui bo Hih
Spouse, the Bkidk, the Lamb's Wifb; Himself
the Bridegroom, the Head of the Woman — His
Church— bone of His bones, flesh of His flesh. This,
sir, is why the bhiod and water — seed of the woman
— was canned to flow from the side of the Redeemer,
and why a rib was not taken. Out-flowing seed of
the woman — ocular demonstration of His twain-ont'
humanity — pledge and illustration of the promised
sul)scquent pouring out, descent, shedding forth ^
dwelling and continuance in the world, of His sister
Spirit, the hidden Man of His heart— the Holy Ghost,
the Comforter; and last, not least, of the perpetual,
unending, corporate, vital union and communion, in
one lM)dy — one undivided body — of Christ and the
Church, His Bride : ' and he is the head of the body,'
for ' there is one body and one spirit.' "

" But," said I, " would'nt that seem to show— ?''
" I know what you are about to ask. — No. Why,
sir, the Man was dead, seed and all. The Man was
dead — the twain- one man. 'As in Adam all die,
even so in Christ shall all be made alive.' Jesu-^
died ; Christ has risen. ' The Word was made flesh,'
to represent God to Man and Man to God — wa-

*l!

made ffesb, not in likeness or appearance merely,
but in full and fair representation of Man as He was
—two-one. holy, harmless, undefiled, separate from
sinful man— and of Man as he is, his present state
and condition,— the effect without the cause, death
without transgi-ession. Mary's son— Eve's son,
after the flesh, dies; the dead seed of the dead
'inner man' is poured out— earth to earth. Made
of a woman, Himself sinless, Jesus represented our
twain-one humanity ; the seed of the womau within
Him, her issue, its inherent, transmittent taint and
defilement. The natural seed of the woman is
poured out— useless, worthless, because lifeless. It
was not shed from the side of the living Jesus. It
was not escaped to perish out of Christ. It died in
Jesus ; dying at his death, it surely died— it all died.
It was not buried with Him ; it was not to rise with
Him ; it was not to rise to newness of life—"
"But—."

" Hear me out. Eve's sons and daughters must of
course be generated before being re-generated. As
before, they are to be conceived in sin, shapen in
iniquity. The twain-one original sinner dies in
Jesus- his (their) representative; in Christ, he
(they) is made alive. The sons and daughters of

7«

Eve, represented by the seed of the woman within
the twaln-one Jesus, had life in Him till He died—
when woman's seed of course died, likewise. In
other words, Jesus died, and we— seminally, i.e.,
representatively, with and within him— died and
are shown to be conceived in sin and isming forth,
to depart from Christ, from the womb. We were
not buried with Christ; we did not rise with Him.
The dying thief? Not only was he represented in
the dying, dead seed of the woman within the Re-
deemer, but he was crucified with Christy hence,
Paul, figuratively :

"'lam cruciflerl with Christ: nevertheless I live: vet
not I, but Christ liveth in me: and the life which I now
In'e in the flesh I live by the faith of the Son of God,
who loved me, and gave himself for me.'

"The twain-one offenders die in Jesus, their
representative— theirs, the sin of the world, for which
atonement was made. We sinned in Adam— in
Adam and Eve— for we were in him— in them.
That, the original sin, is atoned for. It is not to be
forgiven— the debt is paid. If atonement were
made— satisfaction given— for sins future and hypo-
thetic—why hold U9 accountable therefor? * • •
Why did :mr first parents die? Because they did
not eat ui the fruit of the tree of life when they

:f.

could, and coold not when they would. They clieU.
Jesus, their ropresentiitive, died. Christ, their
representative, n^se again. Their representative
is our representative in life and in death. In Him
we died; with Kim we did not 'descend into hell,'
to quote f -om what is alleged to be the Apostles'
Creed. A way of escape was provided — provided
by Man's agency, by the spear-thrust of the Roman
soldier. How significant the occurren* e ! — how
unconscious that Gentile soldier of the cross,
that in so doing he wns doing the will of God I

" Yes, sir, we — the sons of men who all had life
in Him as we once had in the seed of the woman,
within the twain-ono Adam — we «re shown to be
by nature without spiritual life, and to 1 ave vol-
untarily departed from Chi ?',"

lie was turning over the leaves of the bible as he
said this, and his eye catching a plan of the Jewish
temple,

"I see, sir," said he "you have here » plai. of the
temple in Jerusalem. Observe the wa! 'sc ration
between Jew oud Gentile worshipp an m the
very hcTvt of the temple, surrounded by the Court
of the Jews, and beyond that by the Court of the
Gentiles, the Court of the women. The brazen

^1 i

altar is between it and the Holy Place. AVoinan,
sir, was not excliulcd from the sacred edifice; she
was not unrepresented therein. She was, she may he
said to have been the inner man ot its heart. Can
it bo that Woman was denied admission into the
temple built without hands, the holy temple of
Christ's body? No, she was allotted a place therein ;
she was, she is the inner man of His heart. Woman
was not excluded from the Jewish temple, the re-
presentative Church of God. She is not excluded
fro?n the Church of Christ :— 'there is,' you know,
• neither male nor female.'— What does Paul tell the
E thesians ? —

For through him we both have access by one
Spirit unto the Father. Now therefore ye are uo more
strangers and foreigners, but fellovv-citizens witli the
saints and of the household of God, and are built upon
the foundation of the apostles and prophets, Jesus Christ
himself being the chief corner stone, in whom ye rilso are
builded together for an habitation of God thr. ,i<rh the
Spirit.'

" Yes, sir, Christ and His Church are rne — one

body and one Spirit. This is not theological fiction ;

it is matter of fact. A rib was not taken from the

Son of Man; a bono of Him was not broken.

Nor, let me here remark, have men and women a

broken-hearted Advocate at the right hand of God.

Woman, sir, wjis not excluded from the temple in

l?l

Jerusalem, the rop.osentative Church of God •
W„n,an has never In^-eu oxcIucIchI from tI,o Church of
GoJ; she is not, sl.o "ever was excluded from the
Church of Christ; and they twain are one Church.
U omau, sir, nevei- was so excluded. To l>e in His
Church is to he in Him who is the Head-'one body
«>Hl one Spirit.' Won.an is in the Church-Woman
IS ...Christ. Verily, sir, of a truth the man is not
Without the woman, neither is the wo.uan without
the man, in the Lord. ' Sisters in Christ ' are of
the household of God, handmaidens of God their
^av.om.;* they are not without a mistress. What
^" I .»eau l>y the Church? The people of God;
tl>e twain-one hosts (,f Israel on this and on the
"tiler side Jordan, ./ evenj tribe; His children
hy re-goneration ; horn again of water and of the
i>p..-.t. Of what water? Water of the River of Life
IM-oceeding out <.f the throne of God and of the
Lmnh."

" Not, then, ordinary water?"

" Oxygen and hydroo-en? X„ j Who was ever
genenUed or re-generat, d of that ? No, no. God's
re-gnu^ajed^nes are not hor^e-hctir snakes:'-^

*'Is further proof of the twatu-ono humanity of
Clirist nooded ? Tlie l„,ok is full „f it. • There was
one Anna, a prophetcss/'which departed not fr(,m the
tcn.plo but served God' [and Man?] 'with fastings
and prayers night and day. And she eomlng in that
instant '-at what instant? 'When the parents
brought in the ehild Jesus to do for him after the
custom of the law.'f Is it not a noteworthy cir-
cumstanee that simultaneously with the prom isedaeed
of the woman being brought into "the consecrated
temple of God, woman, entered also, ^coming in that
eW««r?_that,led by the Spirit of God, (led, too, it
"«ay be, by the spirit of , nun -\\x^ woman Anna,
the prophetess,) « a man just and devout ' came into
the temple likewise? Is the occurrence-e. the
inspired narration of it, of no significance ? Sir, the
woman and the man entered the temple, entered the
representative Church of God when the promised
'Seed' was brought into it-the women ' at that
•instant.'

"Make a note of that."

"Very good," I said, interrupting him. "but take
care; you are setting Mary up as the Chuich's re-
presentative."

"I know what I am doing," he replied ; "she is

— )

tLuke II : 27.

such so long as Christ is in herexclusively-so lon<>
as Mary is the sole depositary of The TnuTH-of the
incarnate Word. But Christ did not long remain
within the consecrated temple into which He was
borne by the holy spirit-not of Man, but of God
He was bronght forth. Mary's bosom is the
repository of the Skxt of God ; her fair, frail arms
His God-appointed shield and His defence. The
■babe becomes the child ; the child., the youth ; the
youth, the man. His arms are longer, they are
stronger than Mary's. Mary has ceased to be the
depositary, the repository-tbe guardian of The
TRUTH-momentous trust I His Father's business
eiigages, it engrosses His attention. Come to years.
He refuses to be called the son of Pharaoh's dau<.h-
ter (the son of King David's daughter) ; He cllls
her 'Woman.' He can do without Mary. In His
representative capacity He has nothing to do with
bcr. Does Mary in mis-apprehension of His nature
«nd His relationship to God, to Man and to herself-
does she suppose she is more to Him than another
13? ' Woman, what have I to do with thee'? tells
her of her mistake.

•♦ By the way," I said, - do you know how that
reads in the Douay Bible ?"

" In the Rheims' New Testament yon mean ;

the Old Testament only was translated at D()lla3^—
Ao ; h(i\v does it road, do you know?"

I had })i(KUirod two copies of the Roman Catholic
bitde, and without replyinir went into an adjoining
rxHnn and luought one out and presented it to him.
Tlie other I bought to keep. Parson would thus
have one at homo to read and ransack to his heart's
content, and one at my quarters to refer to at our
talks. He was delighted.

"Now, sir, we shall see whnt their scripture saith."
He found the II chapter of St. John, and a terri-
ble blow ot the fist upon the table, and a correspond-
ing expression of countenance, told that he had
t(Mind how " Womati, ichnt have I to dowithlhee?"
■ IS rendered in that version. His outburst of aston-
ishment and anger over.— fury is the name for it-
he consoled himself with the reflection that thou-^h
" the woitls, the very words of the very Word," as
he expressed it, wore " perverted, utterly perverted I"
anybody could reiu] fraud on the face of the coun-
terfeit.

yWhat is that to thee and to me?' Who l)ut
a fool or a madman would ask the question? Why,
sir, Jesus was a guest and Mary was a guest. Was
it nothing to erne or to both that 'they had no wine '?
Again, His disciples athirst, then or prospectively,
and Jesus to say, 'What is that to me?'— He who
thirsted that they might drink !— He who caused
their earthen vesseh to be tilled even to the brim?
—He who trod the wine-press alone that they mi«rht
sit together and drink of the fruit of the vine at The
marriage supper of the Lamb I 'What is that to
thee and to me?'— a question easily answered— ques-
tion the woman :Mary would right soon have
answered- question not worth the answering."

"Jt does seem," I said, "^a renwrkaWe rendering."

"It is of God, sir,— not the nwking of the word of

truth a lie, hut the worthlessness of the cheat. • •

• What is that?— ten o'clock? Dear me, how

the time goes ! Ten o'clock I and I have fifty thin<'8

more to say." °

"And I have fifty more enquiries to make."

" Well, begin now,"

''Let mc SCO, what comes first? O, about Adam
and the seed of the woman ; the Bible nowhere says
that It was within him. let alone that it came out of
him. A rih was taken— that is all, according to the
wriptures." - "^

"Sir," said he, ♦• bur a you not read of ♦ the fel-
fowsAip of the mystery which fmm the beginnin«r of
the worid hath been hid in Jesus Christ '?• True a
rib with, presumjibly, its quivering adhering flesh
was alone taken from the original Man, but his side
was opened, and the Wood and water- the seed of
the woman, which, together with that of the man
was most unquestionably within him— the blood and
wa^er descended, ivas poured out; gravitation did
«. (jod did not, there was no man to take it from
h«ra ; he, as it were, ht it down of himself. The
rib taken, the spirit, (his Life) departed, the flesh
was closed up instead thereof. God did it. Not so
»n the case of the Son of Man. ' Beach hither thy
hand and thrust it into my aide.' Sir, the wound
•8 open through and through ; open to the orginal
extent ; it will admit the hand. The spirit of Man
was not to re-enter Man's side: Man was no
longer to have inter-communion with his spirit,
i hough of the same body, and of the one com-

*Kphopians III: 9.

pound spirit, originally, they were severed and
separated — divided asunder, « soul and spirit,'

* joints and marrow *— permanently divided. Not so
Christ and the Spirit of Christ— the divine-human
spiritual dove. Not so the human spirit, as repre-
sented by His Spirit. In the days of His flesh the
Spirit descended as a dove, and it alighted and aho(fe
upon Him. Since then a way of approach— of uear-
ness of access to His inner self has been opened up.
The veil of the temple of His body has been rent ;
the spirit of man may re-enter, completely re-united
—one body and one spirit. The human spirit
guided by the indwelling Spirit of Christ, may now,
(through the blood) enter withiji the veil, that is to
say. His flesh—may abide in Him, and go out nomore
forever. But then, sir, the wound is but a wound i

• * It was made by an upward spear-thrust, as He
hanged upon the tree. It is just iis it was. The
seed of the woman lefl "he body, drav n simply
by the world's attraction. Re-entered, the world's
attraction may re-prevail ; to relax your hold is to
back-slide— to depart from Christ— to allow yourself
to be drawn away from Hinio"

"Very good," I said ; " now about the cross as the
tree."

" That is all right. There is, sir, a paraphrase to
the psalm of the cross. It is to be found in the
XVIII chapter of II Samuel. There road of the
brtrayal and death of a son of David, a prince of
the house of David, the father's well-beloved son—
of him who died suspended from the tree. T\ -pes
are shadows at best; with that that nuikeo tlu ;.Vuo
have not to deal. They serve collectively to j* irlr
Him who came in the likeness of sinful flesh. Earth's
shadows are dark at best. We must go elsewhere, sir,
for white shadows, and for eyes to sec them. True,

84 .

the pen of inspiration no where tells us that the
betrayal and death of that Son of David in its attend-
ant facts and cnvuinstances, are contribntory to the
pre-representation, otherwise lackinir in respect of
those essential features, and the reason for reticence
therein is obvious; but sir, the handwriting is on the
wall, and he tcho runs may read. Jf nothing xoere
signified nothing were told. The betrayal of the
tion of David by a brother in Israel, and the talk
oj silver— the crown of thorns— the hanging from
the tree— the soldiers piercing his side, are those
Jacts and incidents to go for nothin^ri*

"Speaking of Jesus as respects His regard for Mary
His mother and its manifestion, it is but just— it is
a.together uiiportant-to take two or three thin-As
into consideration. There was need of great ci"--
cumspection on Christs' part that His words aud His
course generally in respect of Mary shouhl tend to
rebuke and to check, rather than deveh.pe and
strengthen, the tendency to confound xMary the
mother ot Jesus with Mary the dis( iple. Mary
herself had need to be rebuked, need to be address-
ed ' Woman' by Christ once and j.irain to enable her
to keep up the distinction-to compel her to dis-
criminate betweiMi Jesus her *o«and Jesus her Lord
and Master. Again, let us remember that the filial
relation Jesus sustained to Mary thouirh far from
unimportant was of small account compared with
His relations to her-to the human family— to the
world as the Saviour an<l the Rkokkmrr — that the
duties and obligations involved in these relations
were Corres|)ondinglv greater and more onerous, the
fact ..f their discharge and the manner and method
of the doing, more entitled to i)ublic record. Indeed

% #

«s

% #

to have noted, Hioiij» with the Wf "(Is and works of
Jesus THE CnHiST. tiio son's words and the son's acts
of kindness and attention to the woman Mary, His
mother, won Id have licon to have given to such
words and snch acts a prominence and the semblance
of an importance to which they manifestly had no
claim — Would have heen to have made Honor tut
. , . . . MoTUKU to seem a greater command-
ment than Love thy Nekuiboh — would have served
to divert men's minds from the contemplation of
God the Father and His Son to Mary a mother
and her son — from Jesus the Christ, His words
and works, to Je,nis and Mary, their sayings and
doings. * Yea, though we have known Christ after
the flesh, yet now henceforth know we him no more.*
The intention, sir, was not to have Him known after
the flesh, much less to have her knonni' who
after the flesh was His mother, or there would have
hoen recorded more of the intercourse between
son and mother during the thirty-four years of His
life, and the four of His ministry. In fact, the last
mention made of jMary in Holy Writ is in connection
with the descent of the Holy Spirit at Pentecost.
Mary then drops out of record."

" What about the Immaculate Conception mat-
ter?" I asked.

" Sir, Mary is of age, ask her ; she shall speak for
herself."

Ho looked up Luke 1 : 4r>, 47, in both versions:

" And Mart ani<\ My soni dotli magnify the Lord, and
my sphit hu<is re^iccd in God MY SAVIOUR."

"It is thf ;im<.. sir, the very same in b<'th. Mark !
Mary does m.' :.»y, God the Saviour ; she does not say
God our Siiviour ; she says, God m^ Saviour. ' The

whole have no need of a physician, but they that are
sick.' 'God my Saviour' is Mary's grateful, joyous
admission that she is the saved of the Lord— that
without His salvation she must have perished. Sir,
if Mary is right, Pius IX is wrong. It is an internal,
personal matter j Mary herself must be the better
judge."

" Who can bring a clean thing out of an unclean ?"
—the question came to my lips and I uttered it.

"Nobody, sir ; God did not. Have not lepers been
cleansed? Was the work incomplete? Think, sir,
of Peter's vision— of Peter's rebuke : 'What God
hath cleansed call not thou common.' Think of that
prophecy by Ezekiel ;

♦' ' Then will I sprinkle clean water upon you, and ye
shall be clean : from all your filthiness, and from all your
idols, will I cleanse you. A new heart also will I give
you, and a now spirit will I put within you: and I will
take away the stony heart out of your flesh, and I will
give you an heitrt of flesh. And "l will put my spirit
within you, and cause you to walk in my statutes^ and ye
shall keep my jurlguieuts, and do them.'

" Then, sir, think of the typical washings of the lew-s
and the inwards of the beasts offered in sacrifice under
a former dispensation. Again, granted that Pius
IX was riglit— that Mary was not conceived in si»j—
that the mother of Jesus was pure and holy first and
last— what about His grand-mother? Who can
bring a clean thing out of an unclean? Not one.
When Pius was about it, he certainly should have
immaculated the grand- mothers as well— all of them,
back to Eve, Gnind-mother General. Bless me i
what a hnjipy finiily he would have made us!
Paradise restored ! "

"About your twain-one-istic theory, tell mo

'# #

this : Is there anything in the Levitical law to sup-
port it?"

He opened to Genesis XV and read as follows,
going back to Genesis — of course :

" ' And he' (Abram) 'suid, Lord God, whereby shall I
know that I shall inherit it? And he fraid nnto him,
Take me an heifer of three years old, and a she gont of
three years old, and a ram of three years old, and a turtle-
dove, and a young pigeon. And he took unto him all
those, and divided them in the midst, and laid each piece
one against another: but the birds divided he not. And
when the fowls came down upon the carcases, Abram
drove them away. And when the sun was going down, a
deep sleep fell upon Abram; and, lo, an horror of great
darkness fell upon him, • * * And it came to pass,
that, when the sun went down, and it was dark, behold a
smoking furnace, and a burning lamp that passed between
those pieces.'

"Mark, the victims were of both sexes \ he divided
the beasts in the midst. He did not slay them first ;
their bodies were a living sacrifice imto God. 'He
laid each piece one against another' — separation and
re-union. ♦ A deep sleep fell upon Ahram, and, lo,
a horror of gi'cnt darkness fell upon him' — the
original Man and the Son of Man. 'But the birds
divided he not.' The birds, spirit eniblojns, two of
them — a dove and a pigeon — birds alike and unlike.
As to the Levitical huv, have you not read of
the blood of bulls and of goats and the ashes
of an heifer sprinkling the uni^leau, sanctifying to the
purifying of the flesh ? Sir, beasts of both sexes,
not males only, were required tc be offered. Does
this indicate nothing? Does it not show that tlio
great anti-ty!>e was (tf twarn one? See Numbers
XIX— 'a red'heifer without spot' [Why red'i Blood.]
'wherein is no blemisli, and upon which never came
yoke' [emblematic of the free, not the bond woman]

.88 „ ■.

^^ 9 * *brinff her fwtk without the camp and one
«hall elay her.' Why two he lambs without blemish
and one ewe lamb without blemish^ along with oil
flud wine, for the cleansing of the leper? Then,
Jephthah's daughter ; why her sad history ?— why the
inspired record ? ♦ • • No more questions
to-night, if you please ; it is nearly eleven. We
must hare another talk over those matters ; mean-
while, let us bear in mind that Adam is the figure of
Hin? that was to come— of the only begotten of the
Father— God manifest in the flesh : And let us be
assured of thi^,— that 'that which may he known of
iiod is manifest, for God hath shotiied it, for the
invisible things of him from the creation of the
world are clearly seen, being understood by the things
that are made, even His eteiinal power and

GODHEAW.'"

.^■''

Errata— Page 34, middle paragraph— for " Mou
. . . shall,'* rend thou . . . shaft; and for " TAoi*
will," Thou wilt. Page 79, 7th line from lower
margin, for " wcmen," rend, woman.