The Psalmist tells us that "the Lord God is a Sun." Saint John tells us that, while in the Spirit, it was revealed to him that the "burning lamps of fire were spirits of God." Now remember that we have told you that the vast volume of flame of ethereal fire outside and around the heavenly world, is all that we can see or comprehend as the Sun; that flame is the source of all light, heat, and animation: hence, considered in connexion with its offices, may we not safely conclude that it is an attribute of Jehovah?

The prophet Malachi foretold the coming of the "Sun of righteousness," behold the "star in the east!" Who can doubt this star being a visible manifestation of the Spirit of God? Christ, the Son of God, is called "the Sun of righteousness; the bright morning star." His advent into the world was signalized by this sacred emblem—even by the Spirit of God revealed as the brightness of a star. How appropriate this representation, when the Son of God came to usher in the light of an eternal day to his people. Transfigured during His stay on earth, "His face did shine as the Sun, and His raiment was white as the light." Now remember, we are assured that the heavenly world and city "hath no need of the Sun, for the glory of God doth lighten it, and the Lamb (the Son of God) is the light thereof."

Thus we think we have furnished conclusive Scripture evidence that God's Spirit is manifested by fire. Fire is the source of all light, and is also an element pervading all things throughout the vast universe of God—in air and earth, seas and floods, rocks and mountains, throughout all heights and depths. Hence, hear again the exclamation of the Psalmist: "Whither shall I go from thy Spirit? or whither shall I flee from thy presence?" Behold, God, by His Spirit, is everywhere, even throughout the vast extended universe of all His wondrous works.

We have but to consider the source of this element—which is God himself—and we shall then easily comprehend how it can, by the same power, be adapted or made congenial to our mortal or immortal natures. We have said, He has created no element incompatible with, or uncongenial to His own nature, nor any that He cannot adapt to the condition of the spirit-life of His children. Fire is an element destructive of all things else save immortality, and that it is not destructive of this, we have evidence in the fact that the wicked shall be cast into the flames of hell, and suffer its torments for ever and ever. And yet, while it is an element destructive of all else, save immortality, it is one, and the only one we can—even partially—comprehend, that can never be destroyed. Mortality shall be destroyed, and naught remain but immortality, purified by fire—the Spirit of God.

Now in order that His children here, might comprehend His infinite power in controlling, or adapting this element to their happiness, He has manifested this power even with mortality on this earth. Our mortal bodies are susceptible of feeling its painful influences, and of being destroyed by it—save when He intervenes, and changes our nature so that it can have no impression upon us, or makes it a congenial element in which we can enjoy happiness. That He can do, and has done this, we have manifest in the miraculous preservation of the three Hebrew children. For their refusal to forsake the Living God, and worship the idol, or golden image set up by King Nebuchadnezzar, the king commanded that the furnace should be heated seven-fold, and they be bound and cast into it. This was done, and while the heat was so intense as to destroy those who bore them to, and plunged them into the fiery furnace, yet when the king looked into it "he saw four men loose and walking in the midst of the flames; praising God, and blessing the name of the Lord, and the fourth was like unto the Son of God." The king called them to come forth, and when the three who were cast in came forth, "not a hair of their heads was singed, nor even the smell of fire passed on their garments."

Thus we see the power of God manifest in the adaptation at His own will, of this,—to our mortal bodies—painful and consuming element, to our condition of happiness. And, on the other hand, when this saving power is withheld, how certain is destruction, as manifested by its destroying those who approached near enough to the furnace to cast them in. O, the measure of happiness those children of the Most High enjoyed in the midst of the burning flames! shouting and praising God. And when they came out of the fiery furnace, they still continued their triumphant shout; calling upon everything—animate, and inanimate—throughout the vast Universe, to "bless, praise and magnify the name of the Lord forever."

That God can, and does make this element suited to the enjoyment of happiness of His people, we have also seen manifested in the case of Elijah taking his seat, at the command of God, in the "chariot of fire," and with "horses of fire" ascending up into heaven. Thus, "changed," as the apostle expresses it, "in the twinkling of an eye," his mortality ceased, and "clothed upon with immortality," by Divine power, he could ride in triumph with his steeds of fire, sitting in his chariot of burning flame.

We scarcely deem it necessary to refer again to the—almost universally conceded—fact of man's immortal nature. By the breath of God, man was made a living soul or spirit. God's spirit is living fire; hence this immortal nature of man is living fire, an attribute of God himself, and one which can never cease to exist; can never be annihilated, but will live on, and on through all eternity. But when this immortal principle of spirit-fire leaves the body, mortality ceases to live, and must decay and moulder into dust. For, speaking of this mortal body, He hath said, "dust thou art, and unto dust shalt thou return," and "the soul shall return to God who gave it."