tolerate any kind of mere reformation.  The basic fact and the most decisive in

Paul's witness is that all men, all doctrine, all works, are ranged under one of

two heads, Adam or Christ.  Quite one half of our problems, whether doctrinal or

practical, are to be solved by the recognition of this one great fact.Redemption

therefore must eventuate in:

(2)  The new man.  The goal of the six days' creation was man.  The great

sun in the heavens is man's servant.  To his physical necessities the day

of twenty-four hours is exactly adjusted.  The earth is proportioned with

marvellous accuracy to man's strength.  The list could be continued into

detailed tabulation of all the sciences.  Man created in the image of God,

placed upon the earth to have dominion, explains every known phenomenon of

As it is with the old creation, so it is with the new.  Its centre is the

new man created anew in the image of God.  The ecclesiastical unity that results

from the reversal of the dispensational alienation of Ephesians 2 is called `the

new man', and is created so (Eph. 2:12-15).  The practical unity with Christ, as

the reverse of alienation from the life of God, is also called `the new man'

The dispensation of the Mystery is called `the dispensation of the grace

of God'.  The gospel of that same period is called `the gospel of the grace of

God'.  Salvation is by grace, and that salvation is at the other extreme to

salvation by works.  The transcendent character of grace is so overwhelming that

we are apt to forget that if this salvation by grace is not out of works, it is

nevertheless unto works.  Another feature that is likely to lead to onesidedness

is to emphasize the dispensational standpoint of the New Man (Eph. 2:15) to the

exclusion of the practical teaching concerning the same (Eph. 4:24).  Let us not

forget that the church which was chosen in Christ before the overthrow of the

world and blessed in the super-heavenlies, was chosen that it might be holy

(Eph. 1:1-4).

Let us compare Ephesians 4:24 with Colossians 3:10.  It is quite manifest

that the new man of Colossians 3:10 is the same as that of Ephesians 4.  It is

the practical view rather than the dispensational view of Ephesians 2.  Yet so

inseparable are these two concepts of the one truth, that Colossians 3:11

immediately continues, using terms that are comparable to the teaching of

Ephesians 2, rather than that of Ephesians 4:

`Where there is neither Greek nor Jew, circumcision nor uncircumcision,

Barbarian, Scythian, bond nor free: but Christ is all, and in all' (Col.

The ecclesiastical unity is not absent from Ephesians 4, however, for

verse 25 says:

`Wherefore putting away lying (the lie), speak every man truth with his

neighbour: for we are Members one of another' (Eph. 4:25).

The truth is that the church of the One Body should be reflected in each

individual member that makes up that unity.  If Christ is the Head of the

church, He must be the Head of each individual also.  If that church is a new

creation, so also must each individual member be.  If that church is a new man,