for you?" How is it possible that there can be contentions and divisions among the Lord's people, so long as each knows and realizes Christ to be the great object of the soul, and touchstone of the conscience and affections? "Only by pride cometh contention." (Prov. xiii. 10.)

In verse 17 of the same chapter, the folly of "wisdom of words" is exposed, as calculated to make "the Cross of Christ of none effect." A true knowledge of the Cross would keep from confidence in man's wisdom; for the world by wisdom knew not God."

(v. 21.)

66

In chapter ii., determining not to know anything among men, but "Jesus Christ, and Him crucified," is connected with preaching in "demonstration of the Spirit and of power," although with felt "weakness, and fear, and much trembling." This is used to shew the evil of preaching with "enticing words of man's wisdom," which might only lead the hearers to glory in men, and cause their faith to "stand in the wisdom of men," instead of in "the power of God."

In chapter v. the death of Christ is presented to the saints as the great motive for purging out evil from the church of God. Leading their minds back to the celebration of the passover in Egypt, Paul shews them that God is a sin-hating God, as well as a sin-pardoning God, and that then, as well as now, eating the passover was connected with putting away leaven out of their houses. The Cross of Christ shews God's holiness as well as grace. "Purge out, therefore, the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us."

In chapter vi., when the matter of saints going to law with one another, and brother defrauding brother are noticed, the work of Christ is again remarkably introduced. The apostle reminded them that they were once unrighteous; but now, said he, "Ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, and by the Spirit of our God."

In the latter part of the same chapter, when fornication is treated of, the saints are again instructed by the Cross of Christ; they are reminded that they are the purchase of Christ's blood, that the members of their body are not their own, but that they belong to God; and that therefore they cannot justly use that which legitimately belongs to another without His permission. "Know ye not that your bodies are the members of Christ?....Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? for ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God's."

In chapter vii. 20-23, the Cross of Christ is again introduced in reference to calling and position in things concerning the present life. The Christian servant is the Lord's freeman; the freeman is Christ's servant. Both are alike redeemed with the precious blood of Christ. They are not their own. There is no room for the dominion of another master. They are purchased by the blood of the Son of God. Hence, says the apostle, "Ye are bought with a price; be not ye the servants of men."

In chapter x. idolatry also is met by the Cross of Christ. The crucified Son of God being an object

worthy of all the heart's affection and confidence, those who have partaken of Him should have no fellowship with devils. "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we, being many, are one bread, and one body; for we are all partakers of that one bread."

In chapter xi., when we again find contentions, and the Lord's Supper so abused, that the apostle could only write to them as coming together "for the worse," and that it was not really the "Lord's Supper" they came together to eat, the Cross of Christ is again set before them as the great substantial of the Lord's Supper. Do this in remembrance of ME is the great point. It was not the Lord's Supper, unless they discerned the Lord's body, and then it should be with selfexamination. "For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till He come."

Lastly, in chapter xv. of this epistle, when the apostle meets the grievous error that had been introduced among them touching the resurrection, he commences his argument by planting afresh before them the Cross of the Son of God. 66 Christ died for our

sins, according to the Scriptures."

These are only a few of the many examples that might be given of the variety of ways in which the Holy Ghost presents the Cross of Christ to us in the Scriptures, with a practical bearing on the conscience. All the parts of the Christian's armour, whether it be the girdle of truth, the breastplate of righteousness,

the shoes, the shield of faith, helmet of salvation, or sword of the Spirit, are all connected, more or less, with the Cross of the Son of God. And, if brotherly love is enjoined, it is still in keeping with the same; for, said Jesus, "A new commandment I give unto you, That ye love one another; AS I have loved you, that ye also love one another." And if the Apostle, by the Holy Ghost, refers to the same subject, in exhorting saints to minister to each other's necessities, it is, “Ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich." (2 Cor. viii. 9.) In short, the subject is summed up, in principle, in the closing book of the New Testament by the emphatic statement, "They overcame him by the blood of the Lamb." (Rev. xii. 11.)

May we know more, beloved, of the power and value of the Cross of our Lord Jesus Christ!

THE PATRIARCHS, AND THE DIVINE

FAMILY.

IN the history of the Patriarchs (Gen. xxxv. — - Ex.), we have, as it regards themselves, much that is humiliating, but much that is deeply interesting to us, as it regards the purposes and counsels of God.

That faith in God, which Abraham had so blessedly manifested, had declined, and self-will had grown and increased; besides these, other circumstances may account for the sad and evil condition of Jacob's sons; the bad examples around them, the imperfect training they had received from their father during his

eventful wandering life, &c. Every sin seems to have grown up with these children, and their evil ways are manifested toward their father, toward each other, and toward the world without. Instead of faith in God like Abraham, they seem to think but little of God; instead of submission to their father, we see insubjection, and insubordination; instead of love and care for him, they manifested a very opposite spirit, and were regardless of his feelings, or his trials; in place of brethren living together in unity, division, strife, and envy prevailed; their only union was in wickedness and deceit. Instead of acknowledging the purpose and counsels of God, they rebel against His will, and incur upon themselves sad trouble for years and years; and instead of a mild and godly deportment before the world, they exhibit cruelty and vice. They seem to have grown up deliberately in evil; hence they needed so much and such repeated discipline when brought before Joseph: their hearts were hardened by long continuance in sin, and yet were they "all one man's sons." (Gen. xlii. 11, 32.)

Joseph, in parting with them, well knowing their unbrotherly tendencies, says to them, "See that ye fall not out by the way." (xlv. 24.)

But God's mercy is manifested to them in rescuing them from famine, and in raising up a saviour in the one they had despised and rejected. Wondrous mercy and grace was this, which not only overruled all their former vices, but forgot them and passed them by, setting these guilty brethren, as it were, on an entirely new footing. He unites them all together, and manifests to them peculiar grace in regard to their dwelling