heaven and the heaven of heavens cannot contain thee; how much less this house which I have built!" Stephen, in addressing the Jews, makes use of similar language, (Acts vii. 47-49.) "But Solomon built him an house. Howbeit the Most High dwelleth not in temples made with hands, as saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build me, saith the Lord: or what is the place of my rest?" A sufficient reason is assigned," Hath not my hands made all these things ?" But of the temple of his body he expresses his entire approbation as a permanent resting place. See Psalm cxxxii. 4-6, where the prophet expresses his great anxiety that Jehovah should find a resting place: "I will not give sleep to mine eyes, or slumber to mine eyelids, until I find out a resting place for the Lord, an habitation for the mighty God of Jacob. Lo," says he, "we heard of it at Ephratah: we found it in the fields of the wood." And in the spirit of prophecy he calls upon Jehovah," Arise, O Lord, into thy rest; thou and the ark of thy strength." This cannot mean the holy of holies, in which the ark of the testimony stood, and on which Jehovah manifested himself, for the reply given to the prophét is, "This is my rest for ever: here will I dwell; for I have desired it:" which never could be said of any figurative tabernacle. The above beautiful prediction is fully explained in the New Testament, see Matthew ii. 6, 7, " And thou Bethlehem, [Micah calls it Beth-lehem Ephratah în the land of Judah] for out of thee shall come a Governor, who shall rule my people Israel." The place of Jehovah's rest, is the grand subject of the prophecy. It is further explained in the transfiguration of Christ, (see Matt. xvii. 1, 5,)"While he yet spake, behold, a bright cloud overshadowed them and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased." This is a full illustration of Jehovah's dwelling in the thick cloud between the cherubim, which was the place of his rest, and of his manifestation in the ancient church. The cloud resting upon Christ, and the audible voice proceeding therefrom, expressing Jehovah's good pleasure in Him, establish, beyond all doubt, the facts, that Christ is the true temple, a sufficient and permanent resting place for the Most High; for the fulness of the Godhead dwells bodily in Him. Jehovah now says, "I am well pleased," which includes all the important facts contained in the expression of Christ being the resting place. He is the image-the manifes

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GOD MANIFEST IN THE FLESH.

ation of the invisible God. "No man hath seen God at any time, the only begotten Son, who was in the bosom of the Father, he hath declared Him."

Accord

In this temple Jehovah became visible to man. ingly, the inspired writers uniformly identify Jehovah in the person of Christ; that is to say, they recognized Him to be" the true God and eternal life; "God manifested in flesh." Not two personalities-not two distinct deities; but one glorious Jehovah, manifesting himself according to the capacities of his creatures; familiarly conversing with them on subjects of the greatest importance; performing miracles in their presence, which no one but Jehovah could perform; living a life of spotless purity, of the greatest self-denial, and of good will to man;-Jehovah, then, in that body, or manifestation, constitutes the true God, beside whom there is none else. The Scriptures reveal no other God, Agreeably to this, Jesus says, (John x. 30.) "I and the Father are one." That he meant " one Jehovah," is evident from what he says, (verse 38) "The Father is in me, and I in Him." And chap. xiv. 9, 10, in reply to Philip, he says, "He that hath seen me, hath seen the Father. Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works." This corresponds with Isaiah's prophecy, (xl. 5.) "The glorious Jehovah shall be revealed, and all flesh shall see it together." That this prediction expressly means the same manifestation, is evident from John the Baptist's application of the prophecy to Christ, (Matt. iii. 3.) "I am the voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight." Thus he recognized Jehovah in the person of the Christ; and again he says, "Whose fan is in his hand;" clearly applying to Christ the spirit of Malachi's prophecy, (Mal. iii. 2, 3.)" He is like a refiner's fire, and fuller's soap." It is impossible to conceive any thing more convincing than this application. But this is only a specimen of what the Scriptures teach on the same subject.-In a word; in that temple was given a full and perfect display of the character of the true God.

As the true temple, Christ is the medium of communication to the church. In the ancient temple, Jehovah communicated his will from between the cherubims, (See Exe. XXV. 22.) "There will I meet with thee, and commune with hee of all that I shall give thee in commandment to the

children of Israel." That was the place of his manifestation to the ancient church. Now the place of his manifestation is the body of Christ. The voice from the excellent glory at his transfiguration, proclaiming "Hear ye him," was intended to direct the disciples to Him as the true temple, in which Jehovah was in all future times to communicate his will, and commune with his people. Agreeably to this, the apostle says, (Heb. i. 1, 2.) "God, who at sundry times and in divers manners spake in times past unto the fathers by the prophets, hath in these last days spoken unto us, in or through the Son." The expression in the Son," is particularly significant of the one Jehovah dwelling in a peculiar manner in him as his own body or temple, and in or through him revealing his character to the sons of men. When the people heard the gracious words that proceeded out of the mouth of Jesus, they in reality heard Jehovah speak that same Jehovah who revealed himself as a Saviour to Abraham, to Isaac, and to Jacob; who gave the law upon mount Sinai, connecting therewith thunderings and lightnings, and the voice of a trumpet; who communicated his will in the thick cloud, from between the cherubims.

All former communications were limited, comparatively mysterious, and some of them awfully terrific; but this last is unlimited, for we have in it a full and perfect display of the character of God as a Saviour, divested of all mystery, and expressed in language so plain that the meanest capacity is capable of understanding its gracious import. The following may serve as specimens of this last and full communication, (John iii. 34.) "For He whom God hath sent;" that is, he in whom God manifested himself; "speaketh the words of God, for God giveth not the Spirit by measure unto Him."

All that Jehovah intends to make known for the salvation of men, is communicated through the Son. Speaking of the character of God as a Saviour, he expresses himself in perfect simplicity: "God so loved the world that he gave his only begotten Son, that whosoever believeth on him might not perish, but have everlasting life." Much im

portant matter is contained in this plain scripture: the character of God is love; the expression of it is the gift of the Son. That manifestation he saw it necessary to assume, whereby he has secured the salvation of his people, to the eternal honour and glory of his character.

It is only by this communication that his true character

is fully known: (See Matt. xi. 27.) "All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him." He is the Son given, and he is "the Mighty God;" he is also "the first-born among many brethren:" the centre of union in his kingdom, and Jehovah stands in the relation of Father to all His people in him.

Jehovah's method of reconciling men to himself, is as plain as language can express it: "He that believeth on me hath everlasting life; He that heareth my words, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life;" "The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live;" "The gift of God is eternal life, and this life is in his Son." This is his chosen medium of bestowing life, and it is limited to those who believe: "He that believeth hath eternal life." He does not say he may probably have life; but he in whose mind the testimony stands true, is in possession of it.

Every word that he uttered, instead of causing terror, was calculated to melt the hardest heart; to reconcile enemies; and to produce gratitude to God. Such were the gracious words that proceeded out of his mouth: "Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." Thus did he address the Jews who were waiting for the consolation of Israel; labouring under the yoke of bondage. He calls upon them to come to him for deliverance. important communication to the church. The epistles to the Romans, Galatians, and Hebrews fully explain the great deliverance effected in behalf of the believing Jews.

This was an

Many of the important doctrines which Christ taught during his personal ministry were not fully understood until after his resurrection; when he instructed the apostles into the import of all that he had taught, and of all that the scriptures testified of his mission; of the import of his death and resurrection, and the establishment of his kingdom. By the apostles the divine mind was completed-was perfected. It was their office to make fully known the mystery which was hid from ages and generations, even the exceeding riches of

Jehovah's grace, in making Jews and Gentiles one bodyone family, of which Jehovah is Father. They declared he had abolished death, and brought life and immortality to light through their testimony.

The church is now taught to obey Him who has given the communication. He is head over all things to the church, which is his body. "And unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom." "A name is given him which is above every name, that at the name of Jesus every knee shall bow, and tongue confess that He is Lord of all, to the glory of God the Father." Believers are commanded "to hear him who speaks from heaven." Jehovah manifested in flesh is one Lord; they bow to him as such: they know no other God, because the scriptures reveal no other. By that communication they know that the Son of God is come; and they have obtained an understanding to know him that is true; and believers are in him that is true, even in his Son Jesus Christ, who is the true God and eternal life.

(To be concluded in our next.)

A CATECHETICAL AND ANALYTICAL INDEX TO THE STUDY AND TEACHING OF THE BIBLE.

THE design of this biblical catechism is not to answer for the Bible, but to make the Bible answer for itself. We would just observe with respect to the proposed object:-viz. a practical and profitable use of the Holy Scriptures, that a prevailing want of such a use of the divine Book is lamentably evident: and, that to reconcile this neglect with the obvious intention of the Book, that is, the real existence of Christianity, is almost, if not altogether, impossible. For the whole sum and substance, yes, every jot and tittle of the Christian religion is exclusively contained in the Bible; and, of course, is no where else to be found. And not only so, but the very support and enjoyment of the christian life depend upon the constant meditation and study of the holy scriptures; and upon a dutiful attention to the religious exercises which they inculcate. So that blessed, and only blessed is the man whose delight is in the law of the Lord; and who meditates on his law day and night. And who also, if he have a family, makes it forthcoming for their edification; talking of it when he sits in his house, when he walks by the way, when he lies down, and when he rises up; having his heart and his table well furnished with the word of life for those blissful purposes: thus feeding his own soul, and training up his family in the nurture and admonition of the Lord. (Psalm i. 1-3; Deut, vi, 6-9; and xi, 18-21; Jer. 16; Eph. vi. 4.)

XV.