ishing this end he effects all other and subordinate
ends. The glorified Christ manifests himself to man through his body.
If there is a perfect correspondence between himself and his members,
then there will be a true manifestation of himself to the world.[1]
Therefore does the Spirit abide in the body, that the body may be
"inChristed," to {61} use an old phrase of the mystics; that is,
indwelt by Christ and transfigured into the likeness of Christ. Only
thus, as "a chosen generation, a royal priesthood, a holy nation, a
peculiar people," can it "shew forth the virtues of him who has called
us out of darkness into his marvelous light." And who is the Christ
that is thus to be manifested? From the throne he gives us his name:
"I am he that liveth and was dead, and behold I am alive for evermore"
(Rev. 1: 18). Christ in glory is not simply what he is, but what he
was and what he is to be. As a tree gathers up into itself all the
growths of former years, and contains them in its trunk, so Jesus on
the throne is all that he was and is and is to be. In other words, his
death is a perpetual fact as well as his life.

And his church is predestined to be like him in this respect, since it
not only heads up in him, as saith the apostle, that ye "may grow up
into him in all things which is the Head, even Christ," but also bodies
itself forth from him, "from whom the whole body, fitly joined together
and compacted by that which every joint supplieth, . . . maketh
increase of the body" . . . (Eph. 4: 16). If the church will literally
manifest Christ, then she must be both a living and a dying church. To
this she is committed in the divinely given form of her baptism. "Know
ye not that so many of us as were baptized into Jesus Christ were
baptized into his {62} death; therefore we were buried with him by
baptism into death, that like as Christ was raised up from the dead by
the glory of the Father, even so we also should walk in newness of
life" (Rom. 6: 3, 4). And the baptism of the Holy Ghost into which we
have been brought is designed to accomplish inwardly and spiritually
what the baptism of water foreshadows outwardly and typically, viz., to
reproduce in us the living and the dying of our Lord.

First, the living. "For the law of the Spirit of life in Christ Jesus
hath made me free from the law of sin and death" (Rom. 8: 2). That is,
that which has been hitherto the actuating principle within us, viz.,
sin and d