from sin through the death of his Son, to enable us to receive the honor to which he calls us.
In selecting the little flock, God makes a very general call—"many are called." All are not called. The call was confined at first, during our Lord's ministry, to Israel after the flesh; but now, as many as the servants of God meet (Luke 14:23) are to be urged or constrained (not compelled) to come to this special feast of favor. But even of those who hear and come, all are not worthy. Wedding garments (the imputed righteousness of Christ) are provided, but some will not wear them, and must be rejected; and of those who do put on the robes of justification, and who receive the honor of being begotten to a new nature, some fail to make their calling and election sure by faithfulness to their covenant. Of those worthy to appear with the Lamb in glory, it is declared, "They are called and chosen and faithful."—Rev. 14:1 and 17:14.
The call is true; the determination of God to select and exalt a Church is unchangeable; but who will be of this chosen class is conditional. All who would share the predestined honors must fulfil the conditions of the call. "Let us therefore fear, lest, a promise being left us of entering into his rest, any of, you should seem to come short of it." (Heb. 4:1.) While the great favor is not of him that willeth, nor of him that runneth, it is to him that willeth and to him that runneth, when called.
Having thus, we trust, clearly vindicated God's absolute right and purpose to do what he will with his own, we call attention to the fact that the principle which characterizes the bestowment of all God's favors is the general good of all.
While, then, on the authority of the Scriptures, we reckon it an established fact that the human and spiritual natures are separate and distinct—that the blending of the two na-
