commandment to keep the Sabbath day holy, which was enforced even by the death

penalty (Numb. 15: 32-36), cannot be correctly understood in the light of such passages

as Rom. 14: 5, 6, or Col. 2: 16 unless the distinction between dispensations is

Our Lord's recognition of the principle of right division is clearly seen in

Luke 4: 16-21, where He stopped short in the quotation of Isa. 61: 1, 2 because of the

two time periods found in that passage. The two commands "Go not" of Matt. 10: 5 and

"Go ye" of Matt. 28: 19 only makes sense if right division is observed. Mark 16: 17

declares that "these signs shall (not may) follow them that believe", and apart from right

division it is difficult to see how believers to-day can have any assurance of their

salvation. The scientific student as he observes the strata of the earth, the composition of

the chalk cliffs, the coal deposits, the fossils embedded in the rocks, is stumbled by the

teaching that creation took place in six days some six thousand years ago; indeed,

Hugh Miller was driven to suicide by conflicting loyalties, yet the observation of right

division allows the Scriptures to be implicitly believed and accepted.

Other matters like the use of the Lord's prayer, the special word translated "daily" in

that prayer, and the specific meaning of the "temptation" for which deliverance is sought,

are discoverable when Kingdom is distinguished from Church and the prayer seen in the

light of the book of the Revelation.

In the evening the subjects were The Deity of Christ and the meaning of the Atonement.

Before attempting to speak on these momentous themes, a word or two concerning

"God" is called for. What do we know of "God" as He is in Himself? The answer must

be "Nothing". Every title He has assumed has been for our sakes. Every manifestation

has been a condescension, every name a limitation. God absolutely and unconditioned is

unknown and unknowable by finite beings. When we read "God is spirit" we have a

statement of fact which we can believe, but what do we know of life that is pure spirit?

What are its modes? How can a "Person" be everywhere at once? What can we know of

that order of being that is invisible, inaudible, intangible, infinite?  If God reveals

Himself under the title "I AM"--just what do we understand? Is there not the tendency

on our part to reply, "I am what"? The name Jehovah which is adopted by God as His

name for the age, is used repeatedly of Christ in the New Testament. He, too, at times

claims the title "I AM", as for example in John 8: 58, 59, and answers to the unspoken

cry of our nature when confronted with the title, by filling it out in such claims as "I AM

the bread of life", "I AM the light of the world", etc. In other words, Christ is God

stepping down from the unconditioned into the realm of manifestation.

The Universe falls into two categories: (1) The Creator; (2) The Creature. Christ

must be one or the other. Scripture affirms that Christ is the Creator (John 1:; Col. 1:;

Heb. 1:).  The Universe falls into two categories: (1) All that is God; (2) All that is not