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

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 nature.

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 Eph. 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" (4: 18-24).

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 Eph. 4: 24 with Col. 3: 10. It is quite manifest that the "new man"

of Col. 3: 10 is the same as that of Eph. 4: It is the "practical" view rather than the

"dispensational" of Eph. 2: Yet so inseparable are these two concepts of the one truth,

that Col. 3: 11 immediately continues, using terms that are comparable to the teaching

of Eph. 2:, rather than that of Eph. 4::--

The ecclesiastical unity is not absent from Eph. 4:, however, for verse 25 says:--

The truth is that the church of the one body should be reflected in each individual

member that makes up that unity. If Christ be the Head of the church, He must be the

Head of each individual also. If that church be a new creation, so also must each