unseen," so making it amplify" invisible" of the same verse, but this is mistaking the

paranomasia for the real meaning. Aidios is derived from aei = "always," and so means

perpetual or eternal.

There is a distinction to be observed between the words Theiotes (divinity), and

Theotes (the Being, God, Col. 2: 9). Under Theiotes all God's attributes (wisdom,

goodness, etc.) are included. These truths about God are seen through being mentally

perceived; the nous (mind), as distinct from the senses of man, must see God in nature.

This ever existing power and deity of the Lord has been made manifest by His works

since the creation. Apoktiseos means here, as it does in 2 Peter 3: 4, "since the creation of

the world."

One has but to turn to the book of Job to learn something of what" nature" can say to

him that hath the hearing ear. There, in Job 36:-41:, we have heaven and earth called

upon to bear their testimony to the" eternal power and deity" of Jehovah. "Behold, God is

great," said Elihu, and then come the marshaled host of witnesses. Small drops of

water, the spreading of the clouds, thunder and lightning, snow and hail. Then the

Almighty Himself speaks to Job. He speaks of the foundation of the earth, the bounds set

for the sea, the mysteries of light, the signs of heaven, the marvels of animal life and

sustenance, all this and more lead Job to confess the eternal power of God: "I know that

Thou canst do every thing, and that no thought of Thine can be hindered" (Job 42: 2).

Can we forget Isaiah 44: 9-24, which exposes the folly of idolatry, saying :

" He planteth an ash, and the rain doth nourish it . . . . he burneth part thereof in the fire; with part thereof he

eateth flesh; he roasteth roast. . . . and the residue thereof he maketh a god!" (Isa. 44: 14-17).

What a contrast with the true God:-

"Thus saith the Lord, thy redeemer, and He that formed thee from the womb. I am the Lord that maketh all things:

that stretcheth forth the heavens above; that spreadeth abroad the earth by Myself" (Isa. 44: 24)

.

So in the days when Babylon and its system shall be revived and in full power, the

so called" everlasting gospel" will be preached, which gospel is nothing more nor less

than a proclamation of the Lord as Creator:

Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and

earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen"

(Rev. 14: 7, 8).

With this note the heavenly phase of Revelation opens. In chapter 4:, the rainbow

throne, the living creatures, and the twenty-four elders testify not to redemption, not to

kingdom, not to church, but to creation:

"Thou art worthy, 0 Lord, to receive glory and honour and power; for Thou hast created all things, and for Thy

pleasure they are and were created" (Rev. 4: 11).

Not till that is confessed do we read, " Thou art worthy. . . . . for Thou wast slain,

and hast redeemed" (Rev. 5: 9).

Science in its modern acceptation has rid the universe of its Creator. An impersonal