Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
its involved teachings are corroborated by the analogy of the constitution and course of nature. If God, who is the Author of the constitution and course of nature, as He evidently is, has in the Bible revealed a plan for mankind's salvation, then we should expect that a plan coming from nature's Author, and having much to do with animate and inanimate nature, particularly with human nature, would embody things analogous to things found in the constitution and course of nature, as we find it in animate and inanimate creation, particularly in the human creation. This argument was used with unanswerable cogency by Bishop Joseph Butler, whose pertinent book, the Analogy of Religion to the Constitution and Course of Nature, published in 1736, against Deism, has so thoroughly overthrown objections to the Bible as a Divine Revelation that in the over 200 intervening years no infidel has ever attempted to reply to it. Others have also used this argument cogently, e.g., Prof. Henry Drummond in his Natural Law in the Spiritual World and Dr. Henry Rogers in his Supernatural Origin of the Bible. In our present discussion we hope to show that the plan of God and its involved teachings, as set forth in the Bible, find such full analogies in the constitution and course of nature as are expectable from both proceeding from the hand of the same Author.
The analogy between the Bible's and nature's teachings on God's existence and attributes of being and character is most striking: Both show that the universal belief in the existence of God is grounded in the moral and religious constitution of man; that the fact of His existence is based upon the idea of cause and effect as implying a first cause, which therefore must be causeless, hence eternal; upon the order and reign of law in the universe; upon design everywhere manifest; upon man's mental, moral and religious make-up; upon human experience with God; and upon the impossibility of disproving His existence. Similar to the deductions that we draw from the constitution and course
of nature as to God's self-existence, personality, self-sufficiency, corporeality, eternity, spirituality, invisibility, unity, omnipotence, omniscience, omnipresence, immortality, supremacy, and unfathomableness are those that we derive from the Bible's verbal teachings. Likewise does the course and constitution of nature bring to us thoughts on the wisdom, power, justice and love of God, even as the Bible does the same thing. Their teachings on God are analogous in many ways.
Again, we find along many lines an analogy between the constitution and course of nature and the constitution and course of the Bible. Thus as nature presents many intellectual difficulties to its investigators, so does the Bible to its investigators. As nature does not in one place give us all its thoughts on any given subject; but gives us these line upon line, line upon line, precept upon precept, precept upon precept, here a little and there a little, so does the Bible. As many of the teachings of nature lie on the surface, easily accessible to all, so do many of the teachings of the Bible as to those things that are written on the outside of the scroll; and as many of the teachings of nature lie deeply below the surface, and are seen by the few only, and that after long, careful and intelligent searching, so is it with those teachings of the Bible that are inscribed within the scroll. As those only who are properly minded can enter into the deep things of nature, so only can the properly disposed—the humble, meek, hungry, honest, good, reverent and loyal—see into the deep things of the Bible. As only the most skillful and diligent can mine successfully the rich treasures of nature from her abundant stores, so only the skillful and diligent can mine nuggets and precious stones of truth, righteousness and holiness out of the storehouse of the Bible. As the knowledge of nature becomes progressively clear, so Bible truth, as the path of the just, shines more and more unto the perfect day. As the qualities of nature are unity, immensity, beauty, sublimity, order, wondrousness and complexity, so are
these qualities attributes of the Bible. As nature gives and sustains physical life, so does the Bible give and sustain spiritual life. As nature provides food, shelter and raiment for man and beast, so does the Bible do for the consecrated and justified. As nature had a beginning, but will have no end; so the Bible has had a beginning, but will have no end. As nature provides remedies for the ills of man and beast, so does the Bible provide remedies for sin, error, worldliness and selfishness as ills in the consecrated and justified. As nature, barring abnormalities, is the source of the natural man's knowledge and the main rule of his practice, so the Bible is the source of the spiritual man's knowledge and the main rule of his practice. As nature is the revelation of natural religion, so the Bible is the revelation of spiritual religion. Other analogies-between the constitution and course of nature and those of the Bible could be pointed out; but the above are sufficient to show that both have the same Author, both exhibiting the same laws and principles.
The Bible teaches that the human race was justly put on trial for life in Adam and Eve; and the analogies of nature as manifest in the course of human nature corroborate this. A just trial implies that the tried one have capacities to meet the trial, is given enough knowledge to guide him under trial, that the trial be along the lines of principles made clear to him by previous information, that the trial be not beyond the abilities that previous endowment and education warrant the tried one to have, and that the outcome of success or failure in the trial be made known to the tried one. Such also were the conditions involved in the trial of Adam and Eve. They had perfect human powers of body, mind, heart and will to meet their trial successfully, had sufficiency of knowledge and disposition to win out under it; their trial was along the lines of the principle of obedience made dear to them by previous information; the trial was within their powers successfully to stand; and they were informed
as to the outcome of success or failure in the trial. Human nature in the tests that it imposes upon those seeking various human offices, titles, powers, etc., imposes upon the subjects of such tests only such examinations as the abilities and knowledge offered them warrant their standing, limits them to the application of the principles previously inculcated, limits them to those only who have previously given proof that they could by proper efforts be qualified, and informs them as to the outcome of success or failure in the trial. These principles we see exhibited in the tests given in grammar schools, high schools, colleges and universities; in the tests imposed on the students of theology, medicine, law, arts, sciences, etc., for graduation; in tests imposed upon candidates for the learned degrees and titles and in the tests for promotion in statesmanship, professorships, industry, manufacture, finance, business, militarism, yea, in practically all human affairs implying promotion for success, demotion for failure. Nature in human experience is replete with illustrations showing that parental failures make their children the recipients of the effects of such failures, as Adam and Eve's children inherited the ill effects of the failure of their original parents. Thus even the analogy of nature corroborates the feature of God's plan on Adam's, Eve's and our trial.
There is a close analogy in the constitution and course of nature and the teaching of the Bible on the penalty of sin— death, not eternal life in torment. There is nothing in the constitution and course of nature that furnishes an analogy to eternal life in torment as sin's penalty. Nature furnishes us no example of a destruction-proof body, which would have to be had in the case of one undergoing eternal life in torment; nor does nature furnish us one example of an animal being with a life-principle inseparable from a destruction-proof body. Hence there is no analogy in nature to eternal life in torment as the penalty of sin. But the constitution and course of nature is full of illustrations
of the reign of death as sin's penalty. Every animal body, including that of humans, is capable of destruction and in the fullness of time turns into destruction, and life-principle is separable from every animal body, including those of humans, and in the fullness of times is separated from the body in the completion of the death process. Thus the constitution and course of nature is full of analogies to death as the penalty of sin. Not only is this illustrated in the completion of all animal creatures and plant existence as analogies, but the fact of death as sin's penalty is proved by the death of all natural men in the fullness of time. Death lurks in all earth's elements and forces on their being used contrary to knowledge and fitness. Thus wrongly used waters drown, poisons kill, electricity electrocutes, beasts destroy, gases asphyxiate, etc., their misusers; excessive heat consumes to death and excessive cold freezes to death. Yea, the violation of any law of nature partially or wholly kills the violator. Accordingly, the constitution and course of nature furnishes many analogies of sin's penalty, and in the case of man does prove death to be sin's penalty.
The Bible teaches that evil has been permitted to teach by experience mankind a proper appreciation of the bad nature and effects of sin, so that, when man comes to his Millennial experience with righteousness, and when, from it he learns, too, by experience, a proper appreciation of the good nature and effects of righteousness, he may, by these two appreciations gained from the most thorough of teachers, learn to hate and forsake the former and love and practice the latter, and thus be fitted for everlasting life. At the present time he is getting his education in evil by experience. Hence his full education in both principles is not yet had, and therefore the full, pertinent purpose is not yet gained. Nevertheless we see enough of the first experience to see a part of its lesson being taught, even if it is not yet learned sufficiently. An analogous principle we see illustrated in the course of nature,
e.g., the burnt child dreads the fire; for its untoward experience with it deters it from tampering with it; those injured by electricity, gas, water and poison avoid these as deadly enemies. The sufferer from gout frequently reforms his eating habits, the drunkard by suffering the horrors of delirium tremens at times gives up his bottle, the syphilitic suffering the horrors of syphilis often gives up whoremongering, the dyspeptic by his wrong-eating produced miseries frequently gives up his indiscriminate eating, the convict by the rigors of imprisonment sometimes gives up crime. Even the brute creation furnishes analogies to the lessons now being inculcated by man's experience with evil: animals caught in traps, and suffering much before escaping from their clutches, learn to avoid traps. The contentious dog that meets his dog master in fighting and suffers great pains and injuries thereby learns to avoid similar encounters. Cats and dogs maltreated in their encounters with one another often learn to avoid their injurers. So, too, lions almost always coming out second best in their encounters with gorillas, steer away from them, and in Africa are almost never found within 1000 miles of the gorillas' habitat. These few from among many illustrations furnished by the brute creation are analogies in the constitution and course of nature to the lesson on hating and avoiding evil that man is to learn from his experience with evil.
In the preceding paragraph there was pointed out the purpose of the experience with evil for the world in general, i.e., the unbelief class. But the Scriptures, in harmony with the thought that mankind consists of two classes, an unbelief class and a faith class, teach that as to the faith class the experience with evil has an altogether different purpose and effect from that of the unbelief class, i.e., through the experience with evil the faith class is ennobled and elevated in character, thereby being taught faith, hope, self-control, patience, piety, brotherly love, charity, sympathy, kindness, long-suffering, forbearance, forgiveness, gentleness,
tenderness, moderation, magnanimity, meekness, humility and most other active and passive graces, as well as is strengthened, balanced and crystallized in Christlikeness thereby. The constitution and course of nature furnish us analogies to these two purposes of the experience with evil. The same sun hardens cement and melts wax. Heat ordinarily expands metals, e.g., lead, but contracts antimony, hence by their combination they make type stable. Much heat dissolves metals, but refines gold and silver. The same wind often causes havoc, but erodes into beauty many a rock in mountains. Thus the present hardening effect of evil on the unbelief class (which effect will be removed through the future experience with good) and the present melting effect of evil on the faith class, are analogous to the constitution and course of nature. Moreover, many things in nature are analogous to the refining effect of suffering on the faith class. The wind's erosive effect on rocks, flowing water's smoothing effect on rocks and pebbles, the effect on granite and marble of the sawing, cutting, chiseling, pounding, grinding, rubbing and polishing processes; subjecting iron ore and scrap to intense heating and then pounding and shaping them into steel; the cutting, grinding and polishing methods for perfecting precious stones from their natural state into very beautiful gems, e.g., diamonds, rubies, etc., the oyster exuding its juices on irritating grains of sand within its shell and thereby producing pearls of great value; making the soil more productive by the plowing, harrowing and hoeing processes; pruning vines and trees into improving and increasing their fruit; the processes of turning rags into beautiful stationery, and wood into wrapping paper, maple sap into maple syrup and sugar, etc., etc., etc. Thus the refining effect of tribulation on the faith class finds numerous analogies in the constitution and course of nature.
Broadly speaking, the application of salvation, provided in God's plan to individuals is along two lines of activities: one of election, the other of free grace.
There are two elect classes, priests and Levites viewed from the temple picture, and kings and nobles viewed from the Kingdom picture, in the plan of God, while free grace will act indiscriminately toward the non-elect grouped in two classes, one a quasi-elect class, Jews and faith-justified ones, the other the rest of the non-elect race. The elective features of God's plan find many analogies in nature. The queen bee and the male that impregnates her and the queen ant and the male that impregnates her, are illustrative of the Church and Christ as the chief elect, while analogous to the elect of the secondary elect class—Great Company and Ancient and Youthful Worthies—are bee and ant females that lack reproductive ability, even as the secondary elect do not become parents of the non-elect, which the primary elect class do. Moreover, the police bees and ants are analogous to the quasi-elect believing Jews and faithful faith-justified ones and the rest of the bees and ants— workers—are analogous to the rest of the non-elect, unbelieving Jews and the Gentiles. The constitution and course of nature in human society furnish us with other analogies to the elect and non-elect. As therein not all are elected to office, so in God's Kingdom not all are elected to office. As certain ones are so elected in the constitution and course of nature of human society, those who are presumed to have fitness therefore, so is it in God's Kingdom. As in human society there are main and subordinate rulers elected, so is it in the Kingdom of God. As many are nominated for chief and subordinate officers in human society, so is it in God's Kingdom; and as in human society those only are selected who make a successful run for office, winning approval of the electorate therefore, so is it in God's Kingdom. As in human society the elect are not selected in order to the torture, but to the blessing of the non-elect, so is it in God's Kingdom. And as faithful and efficient earthly rulers after their election actually bless the non-elect, so will it be in God's Kingdom. These principles of election and
free grace find their analogies in other spheres, e.g., in herds of elephants, buffaloes, cattle, reindeers, etc., in flocks of sheep and goats, in colonies of gorillas, apes, monkeys, etc. Therefore, the two salient features of God's plan in its application of salvation to the elect and non-elect are analogous to the course of nature.
The carnation of the Logos, the prehuman Christ, is analogous to the constitution and course of nature. Since the soul, and thus sin and death, are transmitted in heredity by the father and the body is developed by the mother, Jesus could not have had a human father without inheriting sin and death, which would have nullified His Saviorhood, and would have made Him need, instead of being, a Savior. Hence, while He had a human mother, He, the sinless Savior, could and did have no human father. However, His carnation was along the lines of nature's course. In human or any other animal begettal two things come from the male: (1) the life-principle and (2) minute parts of all the male's brain organs charged with their qualities. It is because of the male's losing this part of his brains in the act of begetting that immediately thereafter he becomes quite weak and usually needs sleep or rest. In Jesus, human begettal, God as His Father used the life-principle and the dispositional qualities of the Logos instead of the life-principle and brain elements and qualities of a male to fructify the ovum in the Virgin Mary, from which she developed a fetus into becoming Jesus in nine months; and thus in Jesus' begettal there was observed the principle that operates in the course of nature in connection with human and other animal begettals. Hence there was nothing contrary to the constitution and course of nature in Jesus' begettal, though a human male was not used therefore, because he could not have been used to produce a sinless Savior. And if the imperfect life-principle and imperfect brain elements and qualities of a begetting human father develop out of the substances that the mother furnishes the growing fetus, a child after the
father's image; the perfect life-principle and perfect mental, moral and religious qualities in the Logos' disposition could and did develop out of the substances that Mary furnished the growing fetus, a child after the image of God, who originally gave the Logos His perfect life-principle and the perfect mental, moral and religious qualities of His prehuman disposition, i.e., was the Logos' Father. Of late years certain species of brute life have been produced, e.g., rabbits, without a male depositing the begetting seed. And in the case of at least six women parthenogenesis, virgin birth of human beings, as reported several years ago by the magazine, Time, has been brought about, i.e., human births without a male depositing the human seed in the act of begetting a human being. In all six cases only females were born. The six women became impregnated through the artificial application of life-principle, derived from a male, to the pertinent parts of their bodies through artificial apparati. It would be very interesting to observe these six daughters as they grow up, especially to note how their mental, moral and religious organs may unfold; for we opine that they will therein be idiots, inasmuch as all parts of a male's brain organs and their pertinent qualities were likely not transmitted in the act of their begettal. While these cases overthrow the objections to the possibility of parthenogenesis (virgin birth), at any rate Jesus' human birth without a human father was in harmony with the pertinent course of nature.
The fact of Jesus' Saviorhood is in line with the constitution and course of nature as these operate in human society. In Chapter III the 21 evils under which mankind suffers in the curse and the 21 offices through which Jesus exercises His Saviorhood unto delivering mankind from the curse in its 21 evils, each office curing its correlated evil, are set forth. These 21 curse features and 21 Savior features have analogies in the constitution and course of nature. In many countries enslavement for debt has prevailed;
and some individuals by hard work have acquired a sufficiency of ransom money, and thereby have purchased the liberation of these, even as Jesus as Ransomer does for mankind. In many courts there have been law-condemned, but reforming convicts, who by their lawyers' making good their fines and other delinquencies, have been freed from their sentence, even as Jesus as our Advocate does for us. Many have lacked in civic obligations, whose lack has been made up to them by others' covering their deficiencies by their assets toward the State, even as Jesus as our Righteousness imputes His human righteousness as His asset to us before God, thereby making us acceptable to Him. Many a woman has had a selfish and worldly life whose past deficiencies have been made up by a noble bridegroom, e.g., the Emperor Justinian raising up Theodora from her degraded harlot life unto his throne as his queen who henceforth lived blamelessly, even as Jesus as Bridegroom delivers us from a selfish and wordly life by betrothing us unto Himself, and in this betrothed condition ennobles us in character as well as in position. At times some parents and children have lived at variance with one another, but later by a friend of both have been reconciled with one another, e.g., David and Absalom reconciled by Joab, even as Jesus as High Priest reconciles God and us with one another. Many people have been densely ignorant who were rescued therefrom by kind teachers, e.g., the heathen of Oceania, have been grossly ignorant and gained enlightenment from philanthropic Christians, even as Jesus as Teacher enlightens our ignorance by teaching us God's Word.
Captives have been rescued from enemies' hands, e.g., prisoners of war freed by their compatriots, even as Jesus as Deliverer frees from the captivity of Satan, sin and death. At times people have lived in enmity to right conditions, e.g., drunkards, drug addicts, slaveholders, who have been by reform captains like Willard, (Theodore) Roosevelt, Wilberforce, etc., led in a
war against their oppressors, even as Jesus as our Captain leads us into successful warfare against our enemies, sin, error, selfishness and worldliness, which we formerly loved. Some have been weak mentally, morally and religiously, who have been helped out of such a condition, e.g., many depraved heathen who have been made clear in head and heart by well disposed and clear-headed people who undertook their uplift, even as Jesus as our Head enables us to think clearly, to feel kindly and will righteously and lovingly. Many people in distrust of one another have been enabled to trust one another through a mediator guaranteeing each to the other, e.g., by bonding each to the other to make a contract operative, even as Jesus as Mediator, giving all concerned a guarantee satisfying each other, will make God trust the world and the world trust God. By transfusion many a person has given a new lease on life to another, even as Jesus as Father will give the restitution world a new lease on life.
The supply of a lack of a suitable law given by competent law-givers, like Athenian laws supplied by Solon, Spartan laws by Lycurgus, Roman law by Julius Caesar, imperial laws by Justinian, the laws that govern bee and ant colonies and other colony living animals, etc., are good analogies from the course of nature to Jesus as the perfect Law-giver supplying with a perfect law man's lack of perfect laws. The peace makers and spreaders in all nations are a good analogy from the constitution and course of nature as it exists in humanity to Jesus as the Prince of peace who makes peace between God and man, and will in His Kingdom make and maintain universal peace among men. Man's lawlessness making necessary rulers enforcing law, and lawlessness among certain insects and animals put down by their pertinent officers, e.g., bee and ant police, are analogous to Jesus as King, who will put down all lawlessness and rule in righteousness. Parents, teachers, etc., revealing lacking knowledge to children, pupils, and animal parents revealing
needed knowledge to their offspring and dependents are in the constitution and course of nature analogous to Jesus as Revealer supplying man's lack of Divine knowledge. The impracticability of beings, especially the young and inexperienced in all orders of nature, to supply their needs, made up to them by others' acting as executives for them, is an analogy in the constitution and course of nature to the impracticability of man as to making or using saving arrangements which impracticability is made up by God's Executive.
Physicians, nurses, etc., and in some cases pertinently intelligent animals and insects that supply remedies to cure disease in patients are analogies to Jesus, the good Physician, who cures physical, mental, moral and religious sicknesses in His patients. Animals, insects and humans who own and administer their properties which they rescue from others' misuses are in the constitution and course of nature analogous to Jesus as Lord, who as such owns and administers His holdings, which Satan, etc., have misused. People who train and prepare others for the tests attendant on their probation for positions and promotions are in nature analogous to Jesus, the judge, who trains and prepares His people for the tests attendant on their gaining and retaining life everlasting. Trainers who purge their trainees from faults and develop them in good for fitness to their callings and gold and silver smiths purifying and refining gold and silver are illustrations in nature of Jesus as the Purifier of His people from the dross of evil and their Refiner as pure symbolic gold and silver. Shepherds and in the case of some animals, e.g., dogs and ants, seeking and finding their lost charges and restoring them to their own, are illustrations in nature of Jesus, the good Shepherd, who seeks and finds and restores His straying people. Thus we—have seen that as to the 21 features of the curse and the 21 offices through which Jesus exercises His Saviorhood we have for each one nature's analogies.
God's requirement of repentance as a prerequisite of justification is in line with the constitution and course of nature; for in human society the wholesome requirement of reformation is put upon one who is to be forgiven and reinstated in—favor, since an impenitent wrong-doer must always lie under the handicap of the suspicion of his repeating his wrong act. Hence family discipline properly requires sorrow for wrong-doing, promise of betterment and the enacting of the betterment before full forgiveness and reinstatement into favor are granted. The same condition prevails in schools, colleges and universities. In the management of stores, manufactories, industry, finance, if the act does not effect the discharge of the wrong-doer, a correction of the wrong and a reasonable assurance of its setting aside are required. In the matter of the pardon of convicts the requirement of assurance of reformation and of evidence of reformation are required by the pardoning board to be given to it and often to the prosecuting attorney and the trying and sentencing judge. Vestiges of this principle are seen in the way dogs, cats and goats treat their offenders.
The next feature of God's plan of salvation for the second dispensation is justification by faith. The basis of such a justification is the ransom sacrifice that Jesus laid down from Jordan to Calvary and His reckoned or actual imputation of its merit on behalf of those for whom He acts as Advocate. Its presuppositions are man's sin and consequent condemnation. Its requiring cause is Divine justice; its impelling cause is God's love that gave His Son unto death for us; its effective cause is God's power; its planning cause is God's wisdom; its meritorious cause is Christ's righteousness and its instrumental cause is faith. Justification is set forth in the Bible as a court scene, in which God is the judge; the law is His justice, the sinner is the guilty and condemned convict and Jesus is the Attorney or Advocate for the convict. The trial had already taken place and the sentence passed and
is being carried out. The convict has nothing that can work remission of the sentence and of his sin against the law. But he desperately needs and seeks mercy, while undergoing the process of the penalty's infliction. His efforts to reform and his cries for mercy, which are brought to the attention of the judge, cannot prevail to effect a pardon for him. But the judge is not unmoved by his efforts to reform and his cries for mercy. He calls Jesus' attention, as that of the Attorney in favor with the judge, to the case, suggesting that He with His merit meet the law's requirements, and thus secure the pardon of the convict, who has full confidence in the judge's good will and the Advocate's merit to save him. Jesus satisfies justice by the reckoned or actual imputation of His merit on behalf of the convict, the former securing his tentative release, the latter his actual release from the sentence. As a result the judge frees the convict and restores him without prejudice to his full citizenship in the country. And all that the convict needs to do to gain the pardon is to believe the act of pardon and act on it. Scenes like the above frequently occur in human courts when an attorney makes good a convict's debt to the law, and thus secures his pardon and full reinstatement into citizenship without further prejudice to the pardoned. Thus justification by faith finds an analogy in the constitution and course of human nature as to court matters in case of the pardon of convicts whose debt to the law is made good by a friendly advocate at the instigation of a merciful judge. The requirement that the faith-justified live a righteous life by cultivating and exercising supreme love to God and equal love to man, thus abounding in the virtues of justice, after and in consequence of their pardon also finds analogies in the constitution and course of nature, e.g., the pardoned convict is required to act justly as a citizen after and in consequence of his pardon; the forgiven child, wife, husband, employee and pupil are also required to act justly after and in consequence of their pardon, so
too, are the forgiven brother, sister and other relatives, friend, acquaintance and stranger. This principle is also acted out in the social relations of bees, ants and some dogs, horses, cows and sheep. Hence God's requirement that the faith-justified live a righteous life after and in consequence of their pardon is in harmony with the constitution and course of nature. Other features of God's plan illustrated by analogies in the constitution and course of nature will be presented below. But those so far presented prove for them that there is in them nothing unreasonable or against the constitution and course of nature, which logically removes all objections to their acceptance.
The next step after justification in the Divine plan is consecration, which means a surrender of self-will and others' will and an acceptance of God's will as one's own, which results in a deadness to self and the world and an aliveness to God. In the case of Jesus and His footstep followers such deadness to self and the world and aliveness to God implies that they sacrifice their human all unto death in God's service and interests, while keeping their wills so dead, and while taking God's will as their own, study, spread and practice His Word, endure the incidental experience and practice accordant watchfulness and prayer. This Jesus and the faithful have done until and unto death. That God should have invited them to such a course, and that they should fulfill it, is in harmony with the constitution and course of nature, as a number of illustrations will show. We see this is the case of subjects and sovereigns, employees in the service of their employers, citizens in the state's requirement of them and in their response thereto, constitutional rulers and the fundamental laws of a country, government heads and their subordinates, soldiers in their relations to their rulers and superior officers, officers and commanders in their relations, police and their superintendents, members of orders and their superiors in order relations, servants and masters, pupils and teachers,
on the one hand, and school superintendents, colleges and universities in their executives on the other hand, department heads and subordinates, and parents and children. It is clearly illustrated in the relations between the queen bee and the other bees, the queen ant and the other ants and the queen termite and the other termites. Some of these examples only partially illustrate the facts implied in consecration; others, like the cases of monarchs and subjects, constitutional rulers and the fundamental laws, soldiers and army officers, commander-in-chief and subordinates, department heads and subordinates, and in war soldiers and commanders, illustrate about every detail of the subject.
Taking up the separate features of consecration, we can see their analogy with the constitution and course of nature, e.g., consecration's self-denial is illustrated by the self-denial that the soldier, the subject, the employee, department subordinates, citizens, police, order members, servants, pupils, children, government employees must exercise in their fulfillment of their several duties. World-denial is seen pictured in some of the relations of soldiers, citizens, subjects, department subordinates, governments in certain attitudes toward other nations and aliens, and children in their extra-family attitudes. The study of the Word as the means of ascertaining God's will by the consecrated is seen figured forth by soldiers, police, order members, government employees, children, subjects, employees, department subjects and citizens, studying their several instructions in order to learn what their pertinent duties and privileges are. Such teaching their fellows on these instructions illustrate the consecrated instructing one another in the duties and privileges of the consecrated; their living out and putting into practice these instructions illustrate the consecrated practicing God's instructions; their doing such self-denial and world-denial as to their study, spread and practice of such instruction amid hard and adverse circumstances symbolize the consecrateds' like acts under hard and
adverse circumstances. Their watching their pertinent attitudes, reactions and responses to these five sets of acts picture forth the consecrateds' like course; and their asking for the supply of their needs along any of these lines from their superiors illustrate the consecrateds' use of prayer in like needs. Hence we see that consecration as a whole and in its seven parts is analogous to the constitution and course of nature.
God's requiring that each and all of the consecrated be faithful to Him and His cause in the use of their several abilities and opportunities is also it, harmony with analogy of nature in its constitution and course. In the varied natural relations set forth in the two preceding paragraphs as illustrations it will be recognized that in each illustration there is a variety in ability and opportunity, e.g., in the army there is a vast difference in ability and opportunity; and each is required by his superior to be faithful according to these differences. So in all the other illustrative examples the same principle is observed whenever favoritism is ruled out, and things are conducted along the lines of impartiality and efficiency. God illustrated this principle as to Jesus, the Apostles, star-members, their special helpers and all the rest of the consecrated. And God's promoting or demoting, approving or disapproving, rewarding or chastising, according to the good response or ill response of each, finds its analogy in the relations given above along the lines of promoting, demoting, approving and disapproving, rewarding and punishing, according to the good or ill response of each in the classes cited above, when impartiality and efficiency prevail in the superior. These things, accordingly, illustrate the different uses in this life and in the kingdom that God has made and will make of Jesus and His faithful followers, rewarding each one in the proportion of his spirit of response to God's providence as to the use of his abilities and opportunities. Accordingly, we see that the various phases of consecration find pertinent analogies.
During the Gospel Age God is bringing into existence a new order of beings, Divine beings; and He has been giving the consecrated the opportunity of undergoing this change of nature, which is ministered to them as a generation unto spirit nature. This generation of a new order of beings passes through a sevenfold process: (1) a begettal in which the Word of God is the germinating seed (Jas. 1: 18; 1 Pet. 1: 3, 23; John 1: 12, 13; 3: 3; 1 Cor. 4: 15; Phile. 10; 1 John 5: 1); (2) a quickening (John 6: 63; Eph. 2: 1, 5; Col. 3: 13; 1 Tim. 6: 13); (3) growth in grace, knowledge and service (2 Pet. 3: 18; Eph. 4: 15; 1 Pet. 2: 2); (4) strengthening in grace, knowledge and service (Eph. 3: 16; 6: 10-17; Col. 1: 11; 2 Tim. 2: 1; 1 Pet. 5: 10); (5) balancing in grace, knowledge and service (2 Thes. 2: 16; 3: 3; 1 Thes. 3: 12, 13; Jas. 5: 8; 1 Pet. 5: 10; 2 Pet. 1: 12); (6) crystallization in grace, knowledge and service (Rom. 8: 29; Luke 6: 40; Eph. 4: 12; Heb. 13: 20, 21; 1 Pet. 5: 10) and, finally (7), the birth of the Spirit, which makes them Divine beings in the first resurrection (John 3: 5-8; Col. 1: 18; Rev. 1: 5; 1 Cor. 15: 20, 23; Jas. 1: 18; 2 Pet. 1: 4; 1 Cor. 15: 50, 52-54). This generating of Jesus and the Church into Divine beings finds analogies in the generation of all animal beings, which in every case pass through similar seven processes. Hence such generation of Jesus and the Church as Divine beings is analogous to the course of nature.
God's giving Jesus, as the best, most efficient and faithful of the Little Flock, headship over this new creation finds analogies in the constitution and course of nature, which we see in the headship of our intellects, sensibilities and wills over our other members, in the prime-ministerships in governments, in commanders-in-chief in armies, in executiveships in corporations, financial institutions and other businesses, in the firstborns in some families, in superintendents in schools, in presidents in universities, in ants, bees, etc. The differences in the members of Christ's Body as to character, position, use, progress, etc., find
analogies as to character, position, use, progress, etc., in the members of our natural bodies, subjects, employees, citizens, governmental subordinates, members of armies, police forces, teachers and pupils, subordinates in corporations, financial institutions and other businesses, brothers and sisters, ants, bees, etc. The unity of Christ's Body has analogies in the unity of our natural body, in the state, in each of its governmental departments, in an army, in a police force, in school, college and university, in the family, in a corporation, in a financial institution, in a business, in a bee, termite or ant colony, etc. The harmony in Christ's Body finds analogies in the harmony that reigns as between the different functions of our natural bodies, in state, in family, in an army, in a police force, in an educational institution, in a corporation, in a financial institution, in a business, in ant, bee and termite colonies, etc. The difference between the Little Flock and the Great Company as classes is illustrated in the difference between the more faithful and the less faithful in state, in business, in armies, in police forces, in pupils, in educational institutions, in children, ant, bee and termite colonies, etc. Since all life-principle is the same, the likeness of the life of the Little Flock and that of the Great Company finds its analogy in electricity, light, heat, radio, ether, etc. But the difference between the immortality of the former and the mortality of the latter and of the world, due to the different kinds of bodies that each of these will receive, is illustrated by the difference of the light that lamps of different wattage give, the difference of the amount of electricity that other instruments of different voltages receive, the difference of the amount of radio that different station dials receive, the difference in the amount of heat that various gases and coals potentially contain, etc.
There are many relations between Jesus and the Church that find analogies in the constitution and course of nature. Their forming a spiritual nation is illustrated by Fleshly Israel as a nation and by other nations. Their relation of endearment and loyalty to
one another is pictured in those espoused and in bridegrooms and brides, especially Adam and Eve in their state of innocence and Christian espoused and bridegrooms and brides. Their fatherhood and motherhood as the Second Adam and Eve is manifest in the first Adam and Eve. Their being the firstborns is seen in privileged primogeniture in ancient and modern times. Their being the elect is shown forth in candidates and the elected to political office, in Jacob contrasted with Esau and in Israel, the chosen nation, in contrast with heathen nations. Their being Commander-in-chief and soldiers is typed in Gideon and his 300, in Joshua and his soldiers and in general in any commander-in-chief and his subordinate army. Their being Kings is illustrated in Solomon and any other earthly king. Their being Lords is shown by the chiefs in Israel and the higher nobility in various kingdoms. Their being judges is represented in Joshua, Othniel and other secular judges. Their being High Priest and Underpriests is illustrated in Israel's high priests, Aaron, etc., and his sons, etc. Their being the Mediator is pictured in Moses and the bonding persons and companies which by their bonds mediate earthly contracts.
Their being the Great Prophet is seen in Moses and other great teachers. Their being God's dwelling place, His meeting place with, and blessing place for His people, is shown in God's temple at Jerusalem and in other temples. Jesus' being the chief of God's temple, the Apostles and Gospel-Age general prophets subordinate leaders in God's temple and the rest of the brethren the rest of God's temple, are typed by Solomon's temple, respectively as chief corner stone, foundation stones and the superstructure stones. Their being God's religious government Millennially is symbolized by Jerusalem and other national capitals. Christ being the nourisher and sustainer of His faithful is illustrated by the relation of the vine to its branches. Their being the Seed of Abraham is typed by Isaac, Isaac and Rebekah and Israel. Jesus being the Teacher and the Church being His pupils is seen illustrated in
any teacher and pupils. Their being pilgrims and strangers in this world is seen pictured in travelers in foreign and inimical countries. Their being Sons of God and elder Brother and younger brethren is shown in the eldest and other children in a family; and the Little Flock as males and the Great Company as females is likewise shown by the sons and daughters of a family. Jesus as the chief, and the Church as subordinate winners of men are well illustrated by fishers and hunters. Jesus as the caretaker of God's people, and they as His cared ones are well pictured forth as shepherd and sheep in a flock. Their fellowship in privileges and service is pictured forth in the Lord's Supper, as well as in various fellowshipping associations among men and beasts. Their being co-sufferers unto death and risers into life is symbolized in water baptism. And their being partners with God in the outworking of His plan is well seen in a business partnership consisting of a senior partner, a chief junior partner and subordinate junior partners.
The Scriptures represent the Christian life in some of its descriptions as an embryonic life and in others as a born life. Above we pointed out the sevenfold analogy of the generative process as an embryonic life. This viewpoint is Biblically set forth in order clearly to bring out God's and the Covenant's part as Father and Mother in the generative process of bringing Divine beings into existence. If Their part were all that there is to the Christian life, it would be a passive thing, so far as we are concerned, illustrated by the generative processes in all animal life. But there is an active part to the Christian life; and this is brought out by the Scriptural descriptions of the Christian life as a born life, e.g., those two features are respectively brought out in the reckoned born condition, actually the embryonic condition, as sons in 1 John 3: 2, and in the actual born condition of the first resurrection in Rom. 8: 23. These two conditions are typed by Isaac in embryo and in his after-born experiences, as in this
type Abraham and Sarah represent God and the Covenant respectively. A few analogies of the born condition, the active part of the Christian life, will be in order here. The natural babe in all mammals is first nourished on milk, so are the babes in Christ first nourished on the milk of the Word, which they must imbibe as their nourishment. Thereafter natural beings increasingly eat the more substantial foods, until they can eat the strongest foods whereby they grow and become strong, even as God's people for their further growth must increasingly partake of the more substantial parts of God's Word as their spiritual food, until they can appropriate its strongest and deepest features, and thus they grow strong in knowledge.
Natural beings must by exercise make themselves increasingly strong, even as by exercising themselves unto godliness God's people assimilate the nourishment derived from their food and thus grow and become strong in grace and knowledge. To be useful and fruitful in life the natural man must take up some employment, even as the spiritual must serve God's cause in order to become fruitful in grace, knowledge and service. As natural beings to become as strong as they can become must exercise themselves and work at things that require exertion to the extent of their ability, so by exercising themselves in grace, knowledge and service amid untoward conditions requiring increasingly the exertion of all their powers to their full ability, the spiritual man becomes strong in grace, knowledge and service. And as natural beings to balance their several powers and capacities must first successively and then conjointly and then harmoniously exercise these powers and capacities, so, too, must the spiritual man do these three things to their graces, their knowledge and their services and these mutually with one another, whereby they develop balance of character. And, finally, as the natural man, e.g., the boxer, the wrestler, the racer, the soldier, etc., must do these various works until they are brought to the
perfection of their respective special powers and abilities for success in their various spheres of activity, so must the spiritual man amid crucial tests of trial and suffering crystallize their graces, knowledge and service already developed, strengthened and balanced, until nothing can break their loyalty in these. Thus in the features of the Christian life we find analogies.
We have just pointed out the constructive-features of the Christian life as analogous to nature, but, additionally, there are, other things pertinent to Christian experience: destructive features, which find analogies in the constitution and course of nature. A few of these will now engage our attention. The Bible teaches that if we neglect to use the Divine helps, we will degenerate, for "from him who hath not [used his opportunities] shall be taken away even that which he hath." It is a matter of Christian experience that if we do not use our Christian knowledge for profit, we will gradually lose it, even as fish that live in the depth of the ocean, where all is pitch darkness, lose the ability to see, though they retain the organs of sight, eyes. It is a matter of experience that the Christian who does not develop the graces gradually loses the power to develop them, even as the legs of various animals that remain unused lose the power of walking. It is a matter of experience that those who cease to serve God's cause gradually lose the ability so to do, even as arms, hands and fingers that remain unused for years, e.g., if kept that long in a cast, not playing on an instrument or not writing short-hand for years, lose their ability to do the things formerly done. Our producing good or evil results in the sphere of conduct follows fixed laws in the realm of character: we do not exercise good characteristics and develop bad characters, nor do we exercise evil characteristics and develop good characters. As a man sows, so does he reap: sowing good conduct reaps good characters, and sowing bad conduct reaps bad characters. Nature teaches this on all hands: wheat, corn, rye, oats, etc., beast,