is in heaven, with whom is Christ and the holy angels, who are also personal beings; and that man was made in their likeness.

The question arises, How is God omnipresent, if he is a personal being, having his "dwelling-place" in heaven? The answer is ready and easy, if we adhere to the plain, divine. teaching of the Bible, where we are taught that it is by means of his Holy Spirit. Said David: "Whither shall I go from thy Spirit"? As the rays of the sun give light upon the earth, so by his Spirit God can manifest his power in all parts of the universe, without being personally present in every place at the same moment. Jesus said: "If a man love me, he will keep my words; and my Father will love him; and we will come unto him, and make our abode with him." Again he says: "I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you.' "The Comforter" is the Holy Spirit of God. Said Paul: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" If God and Christ are personally in one Christian, then it would follow necessarily that they must be personally in all Christians; otherwise, they would not make their "abode with" them; but if it be true that God and Christ are personally in all Christians, then most certainly there must be as many personal Gods and Christs as there are Christians; but such an idea is a shocking monstrosity! Said Paul: "For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles; whether we be bond or free; and have been all made to drink into one Spirit." Referring to "the Comforter" or "the Holy Spirit of God," which Jesus said he would "send unto you from the Father, even the Spirit of truth;" he says it "proceedeth from the Father." The Holy Spirit of God is the "power" by which he controls the worlds, and by the aid of which all holy work is accomplished by Christ, angels and

1Ps. 1397. 2 John 14: 23. 3 John 16: 7. 41 Cor. 3: 16. 51 Cor. 12:13. 6 John 15: 26.

men. Jesus said to his disciples: "Tarry ye in the city of Jerusalem, until ye be endued with power from on high."1 Again he said unto them: "Ye shall receive power after that the Holy Ghost is come upon you, and ye shall be witnesses unto me, both in Jerusalem and in all Judea, and in Samaria, and in the uttermost part of the earth." Peter says the saints "are kept by the power of God." 3 Peter further says: "His divine power hath given unto us all things that pertain unto life and godliness. Power is not a person; but there could be no “divine power," if there was not a divine person, from whom the power "proceedeth." Thus the Bible makes it plain, that while our heavenly Father and his Son, our Savior, are together in heaven, with the holy angels; yet by means of his Holy Spirit he is present with all his saints on earth, comforting and strengthening them in their Christian warfare. Jesus said: "He that abideth in me, and I in him the same bringeth forth much fruit; for without me ye can do nothing.' Paul says: "Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." John says: "Hereby we know that he abideth in us, by the Spirit which he has given us.' Like as a mesmerizer abides in his subjects for the time being, by the unseen spiritual power proceeding from him, by which he imparts intelligence and controls his subjects; and as the devil and the demons through their mediums in ancient necromancy or modern Spiritualism, have imparted intelligence and power; so, in a similar manner, the Lord imparts intelligence and controlling power to his people by his Holy Spirit, while he is personally in heaven.

31 Pet. 1: 5. 42 Pet. 1: 3. 5John 15:

CHAPTER XXI.

§ 603. COSMOGONY.

Cosmogony is a term used to express the origin or creation of the world or universe. All writers on this subject admit the eternal existence of something. They are not agreed as to what was the first something; but are ready to admit that "out of nothing nothing comes." When the question is asked, Which was first, something or nothing? the usual response is, "Something." If the answer be "nothing," then comes the inquiry, Can nothing produce something? One cannot say yes to the last question, without doing violence to his common sense. is equally unreasonable to suppose that the inorganic, lifeless chaos of confusion could arrange itself into living organic harmony. Could any one be made to believe that a promiscuous mass of printers' type could arrange themselves so as to make a book?

It

§ 604. The question presses, What was the first something? The answers come, "" Fire mist," "Bioplasm," Bioplasm," "Force," "Cell," or according to Herbert Spencer,-"The unknown and unknowable."

§ 605. Dr. I. D. Driver puts the subject in a very clear and forcible manner as follows: "Did it [the first something] possess intelligence? With absolute certainty it did or it did not. Which shall we say? If we say it did, we make it supreme intelligence; for as there could be nothing superior or anterior to it, we certainly make it supreme. Then if we add intellgence, it unquestionably becomes a supreme intelligence. If we say it did not possess intelligence, we must either deny our own intel

ligence, or admit it has communicated what it does not possess, which evolution' itself cannot do; for 'evolution' can never evolve that which the source did not possess. The theory that grinds out of a mill something that never was in the mill, annihilates the mill and destroys itself.

"But let us try our minds from another stand-point, and ask ourselves three questions. Where did matter come from? With absolute certainty it was created, or it is eternal. If we say it was created, we admit a personal Creator, and there is an end of the controversy. But if . we say it was eternal, then let us ask the second question Where did motion come from? Like matter, it was created, or it is eternal. If motion was created, there is a personal Creator. But if we say motion is eternal, let us ask ourselves the third question—Where did thought come from? It, like the two former, was created, or it is eternal. Which shall we say? It matters not, for either gives the same answer. For if thought was created, there is a personal Creator; or if thought is eternal, there is an eternal, thinking being, and either one is God. The only way to get rid of the idea of a supreme intelligence is to deny our own intelligence. The moment that we admit that we ourselves possess intelligence, we are compelled to admit that it was in the cause from which our own was derived."1

§ 606. It is well known that the last question of the atheist is, "Who made God?" Ask him, who made man? Wait for his answer. If he shall say, "He came by a law of evolution; ask him if all animals came by the same law? If he says, "Yes," as will doubtless be his answer; then call his attention to the wide chasm between a monad and a man. Then ask him if the same law of evolution, that could produce a man, almost infinitely above the monad, could not produce a God as much above the man as the man is above the monad? Wait again for his answer. He will find himself as deep in the mire, as he thinks you are in the mud. You can then say, Good morning, and in due time seek another interview.

1 Biblical Lectures, pp. 5, 6.

When you meet him again, ask him if he is aware that it is a law of heredity, that beings cannot transmit to their offspring faculties which they do not possess themselves? Ask him if the animals below man, have moral faculties? The only sensible answer is, No. Then inquire, How did the lower order of animals transmit moral faculties to man, when they had none to transmit? You may then say, The Lord bless you, and guide you into all truth, and tell him you hope he will see and accept the light shining out so brilliantly from the Sacred Scriptures. "Good morning."