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“The spirit of the world” ingratiates itself with all our natural affections and tastes; but in the end “ drowns the soul in destruction and perdition." Unless the natural principle be overborne by a superior principle, the soul cannot be otherwise than subject to the natural principle.

O Lord, my Lord, baptize me into Thyself, that I, as Israel did, may pass through this Red Sea of carnality: otherwise, as the Egyptians did, I shall perish in the flood.

WHAT is so soft and silent as the Breath of God! and yet what is so mighty, for God is in His own Breath. Breathe upon me, and through me, O my God, Thy One Spirit : (One, yet double:) in my understanding it shall be the light of my eternal life, and in my affections, a quickening hallowing fire. Let it possess me, and the more it possesses me, the more it shall be my possession. It shall be to me my new Heart and my right Spirit. In the Spirit that God gives me from Himself, He shall bind me to Himself, and in the same Spirit I will bind Him to my inmost soul. And thus, of that Everlasting Covenant between us, God shall be both His own bond and mine.

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VISIBILITY and invisibility! are they not one? Can they be separated ? Dissociated from the invisible, the visible is no longer awe-inspiring. The universe is no longer a temple, but a warehouse. On the other hand, if the invisible did not body itself forth in its own form, it never could be known If therefore, “the Form of God," were not one with, and did not suggest the Invisible God, worship would be impossible ; and equally, if the Invisible God were without manifestation, worship would be impossible. God, and His express Image are one God.

II.—The seat of all Power and motion is in that which is invisible. The home of Power is a hiding-place. “Power belongeth unto God." But that which is seen of God is only the face of that which cannot be seen. Behind the Manifestation lieth the Abyss. All Power is there, and thence it rises.

III.— If “all Power” is in that which is invisible, for that very reason, the invisible will make itself appear. Otherwise Power is no more Power. “The things which are seen were not made of things which do appear;" but the energies which do not appear

have made unto themselves an appearance.

IV.-But universal Power must have its own focus or organ. Prior to the general, or creaturely manifestation of power, must be God's own manifestation in His Own Form and Organ. We may say, therefore, that “all Power” is invisible, and also that “all Power” is visible. It is both. In the words of our Lord :-"All Power is given unto Me,"—He declares both the visibility and the invisibility of “all Power.” In that which is visible of Him, He has "all Power,” but the Power is given from that which is invisible.

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V.—“The Invisible God!” and “the Image" of the same! Are both Eternal ? Certainly. What ! Father, Eternal, and Son, Eternal ? Yes, certainly. And yet there are not two Eternals. Divide them, and, as we have already said, neither is God, for neither is perfect without the other. They two are One, but you cannot say that the Eternal One is two. “I and my Father are One," not two. Eternal Son of God is simply the Eternal Image of the Invisible Parent Power, or Godhead. The invisible powers, virtues and affections of God, (brought forth in their own Eternal Form,) constitute the Son of God, the Word Which was in the beginning with God, and Which was God. In God, Essence is Eternal and Form is Eternal. The Invisible God, by His own Organ, namely, by Him Who was “the Brightness of His Glory and the express Image of His Person,” made the worlds. And Scripture giveth us as much authority to say, The Son, by, or from the Father, made all things, as to say, The Father, by His Son, made all things For they are the Eternal One.

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VI.-It may be objected, that man was made

in the image of God, and yet we do not claim absolute divinity for him. Why then are we not permitted to impute creatureliness to the Son of God? There is an infinite distinction. Man was made in, or after, the image of God. But the Son of God is “the Image of God," in other words, God in Image. Or, as He is strikingly called in another place : "The Character of His (God's) Hypostasis.” Heb. i. 3. Not much less explicit are the words of our own translation : “The express Image of His Person.” That is, the Form, the


full and perfect impress, of the Eternal, Essential Nature.

VII.—The Eternal Word, as God in Form, is the Form of forms, and the beginning and possibility of all forms, visible and invisible. Such He declares Himself to be: “ The Beginning of the Creation of God.” Rev. iii. 14. Before any movement towards a creation, or creature, "the Word was.”—The pregnant Image and expression of all that is God. God and His creation met in Him. He was the mirror of both. In Him, the Head, and Firstborn of every creature, the Eternal Father saw not only every thing that is created, but every possible creation. He, in Whom every. thing hidden in God is expressed, must be the womb of creation,-strictly, “ the Beginning of the creation of God.

In Him” were all things created, “that are in heaven and that are in earth." All things were created by Him because all things were created in Him. When as yet creation had no existence as a creation, all things were in Him. Whether they be things material or spiritual, earth, air, fire, water, thrones, dominions, principalities, powers : in their first and creative principles, all were in Him. Successive creations, therefore, are the coming forth

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