THE first four verses contain, as it were, an epitome of the whole epistle, and therefore it will be necessary for us to dwell more minutely on their weighty sentences. We consider the first and part of the second verse :


"God, who at sundry times and in divers man­ners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by the Son."*[I]


The great object of the epistle is to describe the contrast between the old and the new cove­nant. But this contrast is based upon their unity. It is impossible for us rightly to understand the contrast unless we know first the resemblance. The new covenant is contrasted with the old covenant, not in the way in which the light of the knowledge of God is contrasted with the darkness and ignorance of heathenism, for the old covenant also is of God, and is therefore possessed of divine glory. Beautiful is the night in which the moon and the stars of prophecy and types are shining; but when the sun rises, then we forget the hours of watchful expectancy, and in the calm and joyous light of day there is revealed to us the reality and substance of the eternal and heavenly sanctuary. Great is the glory of the old covenant; yet greater is the glory of the new dispensation, when in the fullness of time God sent forth His own Son and gave unto us the substance of those things of which in the old times He had shown types and prophecy. When the apostle says it is God, the same God "who spake at sundry times and in divers manners unto the fathers by the prophets, who hath in the last days spoken unto us by His Son," he confirms and seals the doctrine which was held by the Hebrews, that unto them had been committed the oracles of God; and that in the writings of Moses and the prophets they pos­sessed the Scripture, which could not be broken, in which God had disclosed unto them His will—the counsels and purposes of His grace. "Unto them," as the apostle declares to us in the epistle to the Romans, "were committed the oracles" (or the out speaking) “of God." And, as Jesus Christ Himself continually testifies, Moses and the prophets spake of Him. The Scriptures were that complete and infallible record of the revelation of God, from which all our knowledge of the grace and will of the Most High is derived.


This solemn acknowledgment of the funda­mental importance and divine authority of the Scripture is from the very outset to gain the confidence and to establish the hearts of the Hebrew brethren. It is to give them the assured and trustful feeling of home. Thus the gospel narrative commences with a summary of Old Testament history, from Abraham to David and the Babylonian captivity, and to Jesus, the Im­manuel predicted by Isaiah. Christ, or Messiah, is the comprehensive word, of which Moses and the prophets are the preparatory and expository heralds. The Saviour identifies Himself con­stantly with the Jewish Scripture—with the God of Abraham, Isaac, and Jacob. He, of whom the Jews confessed that He was their covenant God, was according to the declaration of the Lord His Father. And as the apostle of the Gentiles testi­fies to all churches, and most emphatically to the Church which was in the metropolis of the world, Rome, that unto Israel was entrusted the word of God, that Israel is the root, that the Jewish prophets and apostles are the foundation, so was it necessary and natural to remind the Hebrews that the God who spoke to their fathers was now speaking to them, that they heard the same voice, and were blessed by the same love.


“God hath spoken unto the fathers ;" and by that expression "unto the fathers" the apostle reminds us that without a church, without a union of believers, without a manifestation of God in grace, historically, among a people whom He had set apart for His service, there would have been no Scripture; and that there was a congregation of the Most High from the very beginning of the world. " Unto the fathers" whom He had chosen that they might have fellowship with Him, that they might worship Him and rejoice in His name, God spake in old times, even as in the last times unto the Church—unto those who are called both from among Jews and Gentiles—He has made fully known His purpose in Christ Jesus.


This, then, is the great resemblance. The same God in the old covenant and in the new covenant. He spake unto His church or unto His people. The Father is the author of revelation in both. The Messiah is the substance and centre of the revelation in both. The glory of God's name in a people brought nigh unto to love and to worship Him, is the end of the revelation in both. The two are one. Martin Luther has quaintly compared it to the two men who brought the branch with the cluster of grapes from the pro­mised land. They were both bearing the same fragrant fruit; but one of them saw it not, yet he knew what he was carrying. The other saw both the fruit and the man who was helping him. Thus is it, that the prophets who came before Jesus testified of Him, although they did not yet behold Him; and we who live in the fullness of times see both the Christ of whom they testified, and them-selves who were sent by God to witness of Him.


But let us consider the marvelous unity of the two covenants.


“God hath spoken." This is the first point. Oh, how little do we think of the grandeur and majesty and all-importance of this simple declara­tion, “God hath spoken." A living God and a loving God must needs speak.*[II] The god of the philosophers is a silent God, for he hath neither life nor affection; but our God, who created the heavens and the earth, who is and who loves, must speak. Even in the creation, which is an act of the condescension of God, He utters His thoughts; and when He created man as the con-summation of the world, it was for this purpose, that man should hear Him and love Him, and should rejoice in His light and in His life. When sin enters into the world silence ensues. Man dreads God, and the melody of praise and prayer ceases; but the need of a revelation re-mains continually the same. God has created man, that out of the fullness that is in God, man may have living water wherewithal to satisfy his thirst. When man forsakes the fountain of living water he cannot get rid of the thirst, and he cannot divest himself of the nature with which God has endowed him; so that there is still within man the same absolute and utter necessity for a revela­tion of God from on high.. He sees God's works in nature ; he sees God's dealings in history ; and when he examines his own mind, heart, and con-science, he reads there, although the letters seem almost obliterated, the record of the holiness and of the all-sufficiency of the only true and living God. Yet it is impossible for him to find in nature, history, or within himself that authoritative, living, and clear revelation and unfolding of the mind of God in which alone light and life can be brought to him. “Eye hath not seen, nor ear heard, neither have entered the heart of man" the things, which alone can satisfy the immortal spirit, whom God has created for the very purpose, that he should hear and with gladness obey the voice of God. Therefore it is necessary that God should speak.


And God does speak. It is a very simple declaration of Scripture that God has spoken, a grand truth expressed in simplest words, in order that we all may understand it. Often we read the words and do not realize what marvel of condescending love they reveal, what great and central mystery they unfold. “And God said to Abraham, to Moses, to the people of Israel." “The word of the Lord came unto the prophet." “Thus saith the Lord." Take a little child that has begun to think and to will, and even the thoughts and volitions of that little child remain an impenetrable mystery to you—an unknown land—unless that child chooses to express his thoughts and to utter his desires. And if this is true of a child, how much more is it true of Him who is unsearchable, the ever blessed and eternal God? Who knoweth the things that are in man except the spirit that is in man? And who knoweth the thoughts of God except the Spirit that is in God? For God's thoughts are not as our thoughts. As the heavens are higher than the earth, so much are God's thoughts higher than our thoughts. Who, then, can find out the Almighty by his own cogitations? or who can search the counsel of the Most High by the penetrating glance of his own intellect ? Unless God speaks we do not know the thoughts of God.


But notice, secondly, man having by his own sin fallen away from God, and silence reigning now, it is only the infinite compassion and love of God that induces him to speak. If there was no redemption, there would be no revelation. If there was no blood of the Lamb, there would not be a single syllable uttered unto man by the Most High. It is because God is the God of redemp­tion, that He is the God of revelation. It is be-cause in Jesus Christ there is an atonement that God began to say to Adam in love, “Where art thou?" The love of the Father, and the blood of Jesus Christ, and the inspiration of the Holy Ghost; behold, these are the three necessary foundations upon which the Scripture rests. God, the Triune Covenant God, hath spoken.


And that God hath spoken is a very awful thing, full of power and life. We have got accustomed to it, to believe that we have the thoughts of God embodied in His word, and that He who is almighty and ever blessed in Himself, and against whom we have sinned, hath in His infinite love uttered unto us the thoughts of His compassion and of His mercy; but God Himself is astonished at it, and commendeth His love, and saith, " Hear, 0 heavens, and give ear, 0 earth : for the Lord hath spoken." And saith again, "For as the rain cometh down, and the snow from heaven, and returneth not thither, but water­eth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: so shall my word be that goeth forth out of my mouth : it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." And again, that He has magnified His word above all His name. And again, that He will come as a Redeemer unto His people, and that He will manifest Himself unto them by speaking. “I who speak am He." “Therefore my people shall know my name; therefore they shall know in that day that I am He that doth speak." (Isa 52:6; comp. John 8:25.) And throughout all the Scripture this wonderful indica­tion is given unto us, that there is one who is the Word of God, and yet a person equal with Him-self, the bearer of all His thoughts and purposes, His beloved, His only begotten Son. God hath spoken: in old times unto the fathers by the prophets ; fully and perfectly unto us by His Son. In both dispensations the same God, on account of the same sacrifice, impelled by the same love, and for the same sublime and gracious purpose.


Both Old and New Testaments are of God ; the New Testament, as the Church - father Augustine said, is enfolded in the Old, and the Old Testament is unfolded in the New.*[III] Nor can we, who live in the times of fulfillment, dispense with the record of the preceding dispensa­tion.*[IV] As an old author writes : "As the brilliancy of the sun appears far greater when contrasted with the darkness of the shade, so this epistle compares the light of the gospel with the shadows and types of the Old Testament, and by this means displays the glory of the gospel in full relief ; for as shadows are images of bodies, so the ancient shadows are images of Jesus Christ, of His power and of His graces, and assist us to recognize more and more the substance and the truth ; but from hence we derive also this additional advantage, that although the shadows of other bodies serve only to obscure them, the shadows of the Old Testament are so many reflectors, contributing light to the gospel."


But now let us consider the contrast. Jesus Christ was not born till four thousand years after the creation of the world. He came in the fullness of time. Why were so many ages allowed to elapse before the Word was made flesh? Herein also is revealed the condescension of God. When it is said that "in the fullness of time God sent forth His Son, born of a woman," you must remember that this "born of a woman" refers also to the four thousand years, in which His goings forth the woman—of the daughter of Zion—of the Jewish nation. During all these years He who in the fullness of time came, and was born of the Virgin Mary, was going forth out of the human race—out of the chosen family—out of Israel, the covenant people of God, making Himself a little sanctuary unto us, as it were, condescending to our limited capacity, teaching us line upon line and precept upon precept, developing truth as the history of the nation developed. “At sundry times and in divers manners" did God speak unto the fathers by the prophets.


He chose prophets to be His messengers. The meaning of a prophet is one who is directly com­missioned by God ; one who, whatever his tribe, position, and dignity may be, is chosen by God according to His good pleasure, and is gifted with the Holy Ghost, and is entrusted with the message of God to utter it to the people. These three things constitute a prophet: direct commission from God Himself, gift of the Holy Ghost, and being entrusted with the very thoughts and words of the Most High. It is not merely by the prophets, that God spake. They were chosen not merely as the channels of separate and isolated revelation. God spake in them. They were the personal bearers of the message, the representatives and exponents of divine truth. Their words and typical actions were inspired, and in them the word of the Lord came unto Israel. When God in His infinite condescension sent prophets unto His people from the very beginning of the world (for by "prophets" we must understand all the messengers that God sent), *[V] this was a great, good, and perfect gift in itself ; and not only for one age, but for all gene-rations, for the instruction and guidance of the whole Church.


Yet let us consider what were the imperfections of these messengers.


The first imperfection was this—that they were numerous; they were many. One succeeded another. They lived in different periods. Another imperfection was, that it was " in divers manners," in dreams, in similitude’s, in visions, in symbols. Each prophet had his peculiar gift and character. Their stature and capacity varied. They were men of different temperament and tone of mind. The manner in which the revelation of God was given to them varied; even in the case of the same prophet the One Spirit appeared in various manifestations. Highest stands Moses, who there-fore predicts, as in type so by direct announce­ment, the "prophet like unto me," to whom God spake not in vision, or in a dream, or in dark speeches. (Deut 18; and  Num. 12.) Another im­perfection was that they were sinful men. When Isaiah beheld the glory of God, he said, “Woe is me! for I am undone : I am a man of unclean lips." When Daniel, the “man greatly beloved," enjoyed communion with God, he felt and con­fessed that he had sinned, and transgressed, and done wickedly. All of them, from the greatest downwards, were men full of infirmities and sins. Another imperfection was that they did not possess the Spirit constantly. Of a sudden, after a long pause, the Spirit of God came upon them. God spake unto them, and gave unto them His message. But it was not like a continuous river. The word came to them from time to time; they did not possess the word. Another imperfection was this, that of that message that was entrusted to them they did not understand the heights and the depths. They themselves had to search diligently, and to enquire what the Spirit that was in them did sig­nify of the sufferings and glory that should come. Another imperfection was, that, as they did not understand adequately that portion of the message that was given unto them, they could still less comprehend and contain the whole message. They saw only one aspect of it, only one portion of it in connection with the peculiar history and the peculiar trials of the people at the period to which they were sent. Another imperfection was, that they all testified, like John the Baptist, “I am not the light. I am only sent to witness of the light." They were only finger-posts directing the pilgrim, as he was in pursuit of the heavenly city, to go on further, until he would come to the pearly gates of the New Jerusalem.


We notice the imperfect and fragmentary charac­ter of the old dispensation, when we consider not merely the words, but the types, which are living prophecies. There was not a single one which could stand by itself, it had always to be supple­mented. Abel shows to us that the righteous shepherd was to suffer and die ; Enoch that the man of God would be lifted up into the heavens ; Noah that there will be a Righteous One who will save not merely himself, but others, out of the destruction and judgment which sin draws down from a holy God. If we want to have an idea of the salvation of God we must combine the three —Abel, Enoch, and Noah—in one person; the Righteous Man, who suffers, saves, and enters into glory. Moses is a type of a mediator, prophet, priest, and king; but to obtain a view of the true Redeemer you must combine him with Joshua, for only Joshua leads the people into the Promised Land. Melchizedek is a priest and king, but we must combine him with Aaron in order to have an idea of atonement and of intercession, as well as of blessing and rule. David is a shepherd meek and lowly, a man who does not lift up him-self above his brethren, and rules in love and in justice ; but we must combine him with Solomon to get the idea of the kingship, both in its gentle­ness, sympathy, and suffering, and in its glory and extensiveness. Wherever we go we find it is in fragments. There is an altar; there is a sacrifice. There is a fourfold sacrifice, a sin-offering, a burnt-offering, a peace-offering, a meat-offering. There is a high priest; there is a tabernacle; there is a holy of holies; there is a candlestick; there is a shewbread; there is a veil. Everything a fragment ; everything in itself showing unto us some aspect of truth, some portion of the treasure, without which we would be poor ; but we must combine them all to see the full and blessed truth.


The old dispensation was imperfect. This is evi­dent from the very fact that the message was sent in sundry fragmentary portions and in many dif­ferent ways. It appears also from the nature of the chosen men, in whom the Lord spake. They were not merely finite and limited in their capa­cities, but sinful and fallen; and they witnessed of the perfect, ultimate, and all-comprehensive revelation of the light of Jehovah in the latter days. Great was the glory of the old covenant; for it was God who spoke. It was the Lord God of the covenant, of redeeming and sanc­tifying love, who for the sake of Christ and in Christ spoke unto His chosen people, and in the marvelous wisdom of His educating fatherly guidance taught them by a variety of types and of gradually unfolding prophecies.


But now the time of fragmentary, imperfect, and temporary revelation is past. God speaks to us now in another and more glorious manner.


Look now at the contrast. The whole contrast is in one word—in our language in one syllable—"by the Son." The prophets were many: the Son is one. The prophets were servants: the Son is the Lord. The prophets were temporary: the Son abideth for ever. The prophets were imperfect: the Son is perfect, even as the Father Is perfect The prophets were guilty: the Son is not merely pure, but able to purify those that are full of sin and pollution. The prophets point to the future: the Son points to Himself, and says, “Here am I." God has spoken to us "by His Son."*[VI] He is the only Prophet. God asks, "Who is like unto me?" To whom then will ye liken me, or shall I be equal? "Who bath directed the Spirit of the Lord, or being His counsellor hath taught Him?" "With whom took He counsel, and who instructed Him, and taught Him in the path of judgment, and taught Him knowledge, and showed to Him the way of understanding?" God asks proud man, "Where wast thou when I laid the foundations of the earth?" Who is there that knows God, or is equal unto Him? None but the Son. He was with Him before the foundations of the world were laid. The eternal, uncreated Word was with God before the morning stars sang together and the angels shouted for joy. He is the true and faithful witness; for He speaks of that which He bath seen, and testifies of that which He knows. “No man knoweth the Father but the Son. No man hath seen the Father. The only begotten of the Father He bath declared Him." He is the true and faithful witness, whose testi­mony is co-extensive, if I may so say, with the counsel and the things of God : the Prophet whose mind is adequate to understand the mind of the Father. He is not merely the true and faithful witness because He is from everlasting, He is also the beloved of God. Notice this in the word "Son." " The only begotten," says John, "who was in the bosom of the Father," who is His treasure and delight, the infinite object of His love, in whom from all eternity was His rejoicing, who shares with Him all His counsels. This beloved one of God—oh, surely He is the true messenger who will reveal all the secrets of the Father's heart, and who will tell unto us all the fullness of His counsel, and all the purposes of His grace! God hath spoken to us by His Son.


Now contrast Him with the prophets. Were the prophets sinful? Behold our blessed Jesus, born of the Virgin Mary, conceived by the Holy Ghost, true man, yet growing up from His infancy in the love and fear and knowledge of God, with-out spot and blemish, not merely sinless but gifted with every perfection, showing forth true humanity according to the mind of God. Were the other prophets dependent upon momentary visits of the Holy Ghost? Look at Jesus. You never read in the gospels that the Spirit came upon Jesus, or that the word of God came unto Him. The Spirit was always in Him ; for He had the gift of the Spirit without measure. The word of God was always in Him, abiding, living. Oh, how beauti­ful is that expression of the apostle Peter, "Lord, to whom shall we go? Thou hast the words of eternal life." Not, "Thou utterest the words of eternal life;" but, "Thou hast them : they are thy property, thy possession. Thou art Lord of the words, master of the words, fountain of the words." Notice again, the prophets say, "Thus saith the Lord." Jesus says, "Verily, verily, I say unto you;" and yet He spake nothing except what He heard the Father say; for He is the Son of the Father. The Son, and therefore equal; the Son, and therefore subordinate; yet whether the Father speaks or Jesus speaks, it is one voice, one love.


And not merely does He say, “Verily, verily, I say unto you ;" but He Himself is His message. Not like the prophets does He testify of one that was to come after Him ;*[VII] but He says of Himself, " I am the bread of life. I am the resurrection and the life. I am the way, the truth, and the life. I give unto every one that cometh unto me rest and the water of life." And thus, dear friends, we ascend to the marvellous truth, that Jesus, the Son of God, not merely declares unto us the message of the Father, but He Himself is the message of the Father. All that God has to say unto us is Yaw. All the thoughts and gifts and promises and counsels of God are embodied in Jesus. He is the Light, the Peace, the Life, the Way, and the End. And this leads us still higher. How is it that the message and the gift are one ? Because Jesus is the Word of God. " In the beginning was the Word, and the Word was with God, and the Word was God." How mysterious and intimate is the union, how deep and essential the relation between the Son of God and the revelations of God in Him and in the Scripture! Christ, the Son, is the real, sub­stantial, eternal Word, by whom the worlds were made, by whom all things are upheld, by whom God speaks unto us, and reveals His saving love. Christ is the Word of the written Word,*[VIII] the substance and spirit, the centre and life of Scrip­ture; and as the Word He quickens and blesses us with eternal blessings. How comprehensive and simple is the declaration, "God speaks in His Son."


Let me remind you how in the Son all the message of God is contained. I appeal to your remembrance of the teaching of Scripture. You who know the Scripture, and you especially who have come through the law unto the gospel, will understand me when I say that if the sinner knew nothing else but this, " God has sent a messenger, and this messenger is His own Son," he might discover in this the whole gospel, good news, glad tidings ; for, in order to send unto us condemnation, in order to give unto us the knowledge of our sin and of our desert, in order to send unto us the message of impending judgment, His own Son is not needed. Any angel would suffice for this work; any servant could proclaim this message. Moses is able to utter it ; even our own conscience is sufficient messenger. When God sends His own Son into the world, when God makes the stupendous sacrifice of allowing His only begotten to take upon Him our flesh and blood, there can be only one meaning in it SALVATION. *[IX] It can only have one purpose—our redemption. It can only have one motive—the overwhelming love of God. In the fullness of time God sent His own Son—to teach, to preach, to announce judgment ? Oh, no, a thousand times no. God sent His Son to redeem us. Behold, I declare unto you tidings of great joy. Unto you is born this day a Saviour. Eternal life is in Christ Jesus the Son before the world began. These two ideas are always connected in the teaching of the apostle Paul—the law and time—that which passes away and man, the gospel and eternity, and the Son of God and the everlasting counsel. So Paul says “in promise of eternal life which God gave unto us before the foundation of the world," because it is not human, but divine; not temporary, but eternal; not connected with man and his works and efforts, but entirely and exclusively connected with the mission of the Son of God. God has spoken to us by His Son, and therefore we know that He has spoken peace to us.*[X]


But notice, secondly, as the Sonship is the be-ginning of the gospel, so it is also the end and purpose of God's message. God, speaking to us by His Son, shows unto us that we also are to become the sons of God. He that receiveth a prophet in a prophet's name shall receive a prophet's reward; he that receiveth Him in a righteous man's name, a righteous man's reward; but he that receiveth the Son of God as the Son of God shall become a son of God. Jesus will give him power to become a son of God, born of the Spirit unto eternal glory. "Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God." Such is the marvelous declaration of the apostle John. " Thou art the Christ, the Son of the living God," was the confession of Simon Bar-jona. Jesus replies, “Flesh and blood have not revealed this unto thee, but my Father which is in heaven." So great a thing is it for a poor sinner to know that the only begotten of the Father was made flesh and dwelt among us, and died for our salvation, that whenever any one among the Jews or the idolaters said, “I believe that Jesus is the Son of God," the apostles said : " Come, let us baptize him. What need we more? He has discovered the secret. The secret has been revealed to his soul. God has come to him God dwelleth in him, and he in God. Let us baptize him." This is the rock upon which the Church is built—" Thou art the Christ, the Son of the living God." God has spoken to us by the Son, and in knowing the Son we receive Sonship, the adoption. And this is the peculiar glory of the new covenant, this the distinguishing feature of the Pentecostal Church. In the Incarnate Son the Father has brought many sons unto glory. The only begotten of the Father has, after His death on the cross, become the firstborn among many brethren. The Holy Ghost, coming through the glorified humanity of Jesus, unites us to Him, who is the beloved Son, and in whom the eternal and infinite love of the Father rests upon all His believing people. In the Son we know and have the Father; in the Son we also are the children of God.


Lastly, brethren, remember this is the ultimate revelation. There can be nothing higher; there can be nothing further. In "these last days" He hath spoken unto us. "Little children, it is the last time." The Saviour testifies in the book of Reve­lation: "These things must shortly come to pass." Surely, I come quickly. We are hastening unto the coming of Christ. Oh that we may know Him who is coming,—as the Son of God! If Christ is our life, then, when the Son of God shall appear, we also who are the sons of God—now in weakness, suffering, temptation—shall be made manifest with Him in glory. Amen.





[I] * Literally God, who in many portions and in many ways spake In ancient times unto the fathers (or for the fathers) in the prophets. In many portions refers more to the matter, in many ways to the methods, of revelation. The Greek word lalmsas denotes a con­fiding expression of inward thought, sentiment, and will.

The expression, in the prophets, reminds us of the condescension of God, who clothed His thoughts in the garment of the prophet's individuality, and adapted His word to the peculiar character of the time and messenger. Hence in the prophetic books the words of the Lord and of the prophet frequently succeed one another are alternate.




[II] * Compare my remarks in the necessity of Revelation in Christ Crucified.— Lecture v.



[III] * In Vetere Testamento Novum latet, in Novo Vetus patet. What is the law, but the gospel foreshadowed? What the gospel, but the law fulfilled?"—HOOKER



[IV] * This thought is more fully stated in my book, Christ and the Scripture; and in chap. v. of my Lectures on The Apostolic Com­mission.

Is not this epistle another illustration of the truth, that they only who accept with reverence and faith the Old Testament understand fully the peculiar glory of the New Covenant? Compare 2Cor. 3. The neglect of the ancient Scriptures necessarily leads to a dim apprehension of the fullness, liberty, and joy of the gospel. While, therefore, the intention of many is to exalt the New Testa­ment, they must necessarily fail unless they adopt the method of our Lord and of His apostles, which is to teach according to the Scriptures.



[V] *"God hath spoken by the mouth of all His holy prophets sines the world began." (Acts 3:21.) "Yea, and all the prophets from Samuel and those that follow after." (Acts 3:24.) "And Enoch also, the seventh from Adam, prophesied." (Jude 1:14.)



[VI] * Or more correctly in One who is Son. Notice here also the IN. For the whole message of God is only in Christ; and Him we only seek to know (Phil. 3:10), and know only is aims in part. (1 Cor. 13)


[VII] * Jesus does indeed speak of the Comforter, the Holy Ghost But what is the mission of the Comforter? Is it not to glorify Christ? to bring to the remembrance of the disciples all that the Saviour had taught? to take of the things of Christ and of the Father, and to show them unto us? The Holy Ghost is not a substitute for Jesus, but by Him the real presence and indwelling of the Father and the Son are vouchsafed. Jesus is the Son, manifesting forth His glory. (John 2.)



[VIII] * “The Scriptures and the Lord


Bear one most holy name :

The written and the incarnate Word

In all things are the same.'



[IX] * It need scarcely be added that the teaching and the life of the Lord Jesus, and even His death on the cross, proclaim the law of God, and reveal to us our guilt and lost condition; and that in one aspect, the Father sent Jesus to Israel as a preacher of repentance, "peradventure they will reverence my Son." But the primary, as well as the ultimate object of His mission, was to seek and to save that which is lost, to preach the glad tidings of salvation.



[X] * To preach Jesus is to preach peace, joy, life. The evangelist, that is, the bearer of the glad tidings, "opens his mouth, and be-ginning at (whatever) Scripture, preaches Jesus”. (Acts 8:35.) "The word which God sent unto the children of Israel, preaching Peace by Jesus Christ (He is Lord of all)." (Acts 10:36.)