we call attention to the matter, in order to remove from the eyes of our honoured readers any shadow of the veil of prejudice which so often prevents men from seeing the light of God's truth. Every true Muslim must admit that those matters in which the Old Testament, the New Testament, and the Qur'an, all three Books, agree must be true. They agree with one another on several points, among which are the Unity of God and the fact that the Lord Jesus Christ is the Word of God (كَلِمَةُ الله).

And the Word of God, that Word who was in the beginning with God, through which Word of God all created things came into existence (John i. 1-3), became incarnate and for a time tabernacled among men (John i. 14; Phil. ii. 5-11). He ate and drank, slept and awoke, shared human sorrow and human joy, was tempted in all points like as we are, yet without sin (Heb. iv. 15; compare Heb. vii. 26; 1 Pet. ii. 21-25). That He a was a real man, possessed of body, soul, and spirit, is clear from the whole of the Four Gospels. This too He taught by so frequently speaking of Himself as the Son of Man, a title which, besides teaching us His perfect humanity, also recalls to our memory what was prophesied of Him in Gen. iii. 15, and Dan. vii. 13. Moreover, as Saviour of Mankind and Mediator between men and God, and as Himself the Perfect and Sinless Man, He prayed to God His Father, and did many other things which properly belong to human nature. But He was also Divine, and He asserts His Deity when He calls God His Father, telling us of His subordination as a son to His Father and His Divine Mission in such words as these: "I am come down from Heaven, not to do Mine own will, but the will of Him that sent Me" (John vi. 38): "The Father which sent me, He hath given Me a commandment, what I should say, and what I should speak" (John xii. 49); "The Father is greater than I" (John xiv. 28). Yet He prevents all danger of our associating partners with God by teaching so emphatically the Unity of

God (Mark xii. 29; John xvii. 3) and His own Oneness with God (John x. 30; xvii. 21). This Word of God (كَلِمَةُ الله), the Son of God, the Son of Man, the Lord Jesus Christ, "bore our griefs and carried our sorrows": "He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed (Isa. liii. 4, 5). Being by Nature (ذات) the Word of God, He prided not Himself upon His Divine Exaltation, but laid aside His glory that He had with His Father before the world came into existence (John xvii. 5) by "taking the form of a servant (عبد), being made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross. Wherefore also God highly exalted Him, and gave unto Him the Name which is above every name; that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Phil. ii. 7-11).

If anyone inquire, "How is it possible for the Divine Nature to be united with human nature?" we reply by asking, "How is it possible for spirit and flesh, the enduring (الباقى) and the transient (الفانى) to be united with one another in man?" Whatever the Almighty God, the Creator and Ruler of all things, may in His infinite Wisdom will, He is also able to accomplish. Moreover, the Gospel informs us that the relation between the humanity of Christ and His Divine Nature is such that the humanity is neither changed into Deity nor is the Deity confounded with the humanity. It is true that this peculiar relationship is incomprehensible to our limited human intellect, and can be known only through being revealed in God's Holy Word (كلام). Yet it is clear that this union of the Divine and the human nature in Christ took place in order that the eternal purpose of the Glorious God might be accomplished. This gracious purpose was