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fools in everything else, but not fools regarding God. Oh the fancied intelligence and wisdom of men! They will be cast down into the lake of fire, because they know not God. This is a day when this blessed Book is being picked to pieces by wise men; and you and I are the fools. You may see the wise and the learned taking this Book, and finding fault with it, as a foolish book; you may see the foolish and the ignorant taking the Book to know God, to rejoice in God, to have life eternal. These are the two streams that are now flowing on. Oh, be a fool in the world, but be wise toward God !

God's command under the law was TO DO ; now it is to accept His gift, to obey the gospel; and upon those who obey it not, and who therefore know not God, the Lord Jesus will come “in flaming fire.” May we be ready for the shout, the shout of triumph that will summon saints up into glory.

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Is it right to say that Christ suffered on the cross as man?” We have to be solemnly on our guard in speaking of the person of our Lord. To say that He suffered as a man, if thereby it is meant that He suffered not as God, vitiates the value of the atonement. It was the God-man, Christ Jesus, who died upon the cross ; and with respect to the value of the precious blood of Christ we can say with the apostle Paul, “ The Church of God which He hath purchased with His own blood.” The human form had often been assumed by God and by angels, but never till the incarnation did God become Christ did not assume a human body, but the child from the virgin s womb was that “holy thing, the Son of God.” (Luke i. 35.) We read that “the Word was God,” and that “the Word became flesh, and dwelt among us, and we beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth ;” and from the opening verses of the Hebrews we learn that He who "made purification of sin ” was then and there the “effulgence” of God's glory, and “the very image of His substance” (R.V.). To divide the person of Christ is to nullify His work.

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What are we to regarıl as “ the gift of faith " in 1 Cor. xii. 9 ? This point has already been referred to in these pages, but we would again make a few observations. Faith, in Scripture, usually means man's acceptance of something that God has said ; God promises, and faith accepts that which has been promised, and makes it its own. But when the apostle in the passage before us includes “faith ” among the gifts of Pentecost—“The word of wisdom,” “ the word of knowledge,' faith,gifts of healing,” “working of miracles,” etc., it is evident that he has in mind an especial gift of faith for some especial work or service, which enables an individual, apart from the general promises of the word of God, to take it up in the assured consciousness that God has sent him to it. This forms a very important element in the life and history of those called to any especial service, enabling them to undertake and carry it through in the calm conviction that God has called them to it. The faith thus given triumphs over all difficulties and counts on God for all it needs, knowing that He sends no one to a warfare at his own charges, and reckoning assuredly that God will carry on the work to which He has sent His servant. It was such faith, vouchsafed by God, which enabled Elijah to go and meet Ahab and declare to him the three years and a half of famine ; and probably no servant of God has ever succeeded in the work he has undertaken without faith thus received as a gift from God. Are we to gather from Scripture that any particular form is to be

invariably used in the communion of the Lord's Supper? In this, as in other things in the Church of God, we have to be very careful lest we fall from the liberty of the Spirit into legal bondage as to the letter. Scripture warrants no such thought as an " administrationof the Lord's Supper. To speak of an administrator or celebrant, savours of hierarchical assumption, with which the New Testament has nothing in common. The Lord alone is to be regarded as the administrator, and, like those who sat around the first Lord's Table in Jerusalem, we receive by faith from His bands that which He gives. If this were remembered no difficulty as to any precise routine would arise. We would offer an earnest warning against a certain ritualism on this point which seems to be creeping in, and which never would have arisen had Christ been given His true place at His table—unseen yet present, and had we heard Him saying to us, Take, eat, this is My body ; “ This cup is the new covenant in My blood.” Let our minds be only filled with hallowed memories of Himself and His death, and questions as to mode, time, or place will be looked at in their true light.

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JOHN VI. 69. (R. V.) WHEN we consider that the value and efficacy of all the Lord did, depend upon what He was, we must feel the importance of a firm grasp of the whole truth as to His person. And there never was a time when the necessity of this was greater, simply because the efforts on the part of the enemy to undermine the truth were never more subtle or varied. Yet varied as they are, their object is one; for whether the Godhead of the Lord be denied, or His manhood be assailed, the glory of His adorable person is affected. But in the Scriptures eternal wisdom has given us all we need to meet the devil's subtlety.

The first two chapters of the Epistle to the Hebrews have been spoken of as two pillars on which all the grand truths of the subsequent portion of that Epistle securely rest. The first chapter sets forth the true and proper Godhead of the Lord Jesus, and the second no less clearly displays His perfect humanity.

In the first chapter of John's Gospel, after setting forth the glory of the Word, the eternity of His being, the distinctness of His personality, and His true and proper Godhead, the apostle writes, “And the Word became flesh,thus marking both the reality of His manhood, and the personal grace in which He took the first step in that wondrous path of obedience by which He glorified the Father.

The Lord was and is both God and man. It is not true as some of old taught that He simply appeared in

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human form as He had done in former days when in grace He spoke to men. Nor is it correct to regard Him as a human person in whom, at a certain period of His earthly course, Godhead took


its abode, as in a casket or temple. All such notions spring from the effort to explain what is inexplicable. “He who ever subsisted in the form of God “took upon Himself the form of a servant, being made in the likeness of men." (Phil. ii. 6, 7.) Yet He did not cease to be what He ever had been. Of the glorious form of God He could and did empty Himself, but He could no more cease to be God than the Father could cease to be God. “God sent forth His Son” from the bosom of His love and the uncreated glory of His presence, and He, “whose goings forth have been from of old, from everlasting” (Micah v. 2.), was “ born of a woman.” Here is the marvellous mystery ! He to whom, in fellowship with the Father, creation owed its being, and who had been the object of adoration to all the heavenly hosts from the moment of their existence, HIMSELF became flesh, and was born of the virgin.

Thus did He for ever cease to be simply in the form of God; yet it is impossible for us ever to regard Him simply

For though He is most truly man, and that for ever, every attribute of Godhead is of necessity His. From the moment of His birth His name was "Emmanuel, which being interpreted is "God with us." (Matt. i. 23.) The babe upon Mary's breast is “the mighty God," and the man who is smitten upon Calvary and laid low in death is “Jehovah's Fellow." (Zech. xiii. 7.) We are no more at liberty to say that Christ died as man, than we are to say that He rose again as God, for in the indivisibility of His person He said, “I lay down my life that I may take it again.” (John x. 17.) He was as truly God when He “increased in wisdom,” or “being wearied

as man.


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with His journey sat thus on the well,” as He was very man when He went up into heaven and took His seat on the throne of God. Godhead in all its fulness, and manhood in all its perfectness are united in the one person of the Christ of God, and it is this blessed person whom the Gospels ever keep before us, and who is spoken of throughout the whole New Testament.

Many things are said of Him which could be predicated only of one who is man, and many other things are set forth which could only be declared of one who is God; but it is of the Person who is both that all these things are true. We may not understand this, but those who are taught of God can believe it, and can rejoice in the assurance that eternity will not be too long to ponder the mystery of the glory of Him whose name is “Wonderful.” And we should lay to heart now, what we shall instinctively feel then, that when we consider Him we are on holy ground, and that the contemplation of the worshipper with unshod feet (Ex. iii. 5) is more becoming than the speculation of the reasoner. For it is just here that so many have overstepped the bounds of Scripture by allowing the argument that because certain things are stated of the Lord, therefore certain other things must be true. For example, Scripture affirms that the Holy Child "increased in wisdom," but when one says "He must have misunderstood at one time what He more fully understood afterwards,” he argues on merely natural grounds, and presumes to add to the inspired statement. Misunderstanding is an evidence of imperfection, and surely the statement that He who was the Wisdom of God “increased in wisdom," may well fill us with wonder without our daring to supplement it by imagining that He ever misunderstood anything. Such reasoning should be for ever silenced by that word which, speaking of Him at the

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